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AN 

APOLOGY ^ 

FOR THE 

TRUE CHRISTIAN DIVINITY: 

BEING 

AN EXPLANATION AND VINDICATION 

OP 

THE PRINCIPLES AND DOCTRINES 

OF THE PEOPLE CALLED 

QUAKERS. 



WRITTEN IN LATIN AND ENGLISH 

BY ROBERT BARCLAY, 

4iND SINCE TRANSLATED INTO HIGH DUTCH, LOW DUTCH, FRENCH^ 
AND SPANISH, FOR THE INFORMATION OP STRANGERS. 



FIRST STEREOTYPE EDJTIOJY, FROM THE EIOHTH LOJVDOJV EDITieK. 



PRINTED BY SAMUEL WOOD AND SONS 

No 261 PEARL STREET. 
F»R THE TRUSTEES OF OBADIAH BROWN'S B£KEV0I.ENT FVNP. 



I 



1827. 



--i 






INTRODUCTION 

TO THE PRESENT EDITION 



^HE following brief account of the Author of 
the Apology, may not be uninteresting to the 
reader. It will tend to show that the tenour of his 
life corresponded with the holiness of his profes- 
sion. It w^ill also evince the high estimation in 
which his character and writings were held by his 
cotemporaries of the same religious faith. The 
truth of this last circumstance, has been called in 
^question by some who have endeavoured to mis- 
represent the acknowledged faith of the Society, 
<of which he was a bright and conspicuous orna- 
ment. 

Robert Barclay was born at Gordonstown, in 
the shire of Murray, in Scotland, the 23d of 
December, (the then Tenth month,) 1 648. He 
was the son of David Barclay, of whom Robert 
testifies, that he was a favoured and valuable 
Friend, and made a happy end. See Barclay's 
Works in folio, page 907. 

Robert received the rudiments of his education 
in his native country, and having attended the best 
schools there, he was sent to the Scots' College at 
Paris, of which his uncle Robert was rector. 
Here he made so great proficiency in his studies, 
as to gain the notice and praise of the masters of 
the college. In compliance with his mother's 
dying request, his father went to Paris, and return- 
ed with him home in 1 6b4, when he was about 
sixteen years of age. His father, during his ab- 



sence, had embraced the principles of the Society 
of Friends, and Robert, when he had attained to 
the age of nineteen, being convinced of the truth 
of these principles, did not hesitate openly to pro- 
fess them, and soon became a public advocate in 
what he believed to be the cause of truth; cheer- 
fully submitting to the indignities and imprison- 
ments which were often the lot of our early 
Friends. In his youth, and even in childhood, he 
appears to have been favoured with the visita- 
tions of Divine love, by the tendering influence of 
which, he was fitted and prepared for the duties 
he was afterwards called to perform. For a par- 
ticular account of these early religious impres- 
sions, the reader is referred to the Introduction to 
his treatise on Universal Love; and to the 7th 
section of the Xlth Proposition of this work, 
pages 353—357. 

Among his other extensive labours, it may be 
stated, that in 1677, he accompanied George Fox, 
William Penn, and other Friends, in a religious 
visit to Holland, a service in which they were 
much united, as appears by George Fox's Journal, 

<Vol. II. pages 235, 237. 
In 1686, by the solicitation of GeorgeKFox and 
other Friends, he came up to London, and remain- 
ed there some time, actively employed in various 
ways on behalf of the Society. 

In 1 690, he accompanied James Dickinson, in 
a religious visit to some parts of the north of 
Scotland, and soon after his return to his own 
house at Ury, he was seized with a fever, which 
in a short time put a period to his useful life, on 
the 3d of 8th mo. (now the lOth mo.) in his forty- 
second year. 

The estimation in which his character and wri- 
tings were held by George Fox, who, in the Divine 
Ixand, was greatly instrumental in the founding 



and settlement of the Society of Friends, will ap- 
pear from the following short, but comprehensive 
testimony, prefixed to the folio edition of Robert 
Barclay's works; which being now rarely to be 
met with, the testimony is copied entire ; trusting 
that the reader will not be so fastidious as to con- 
temn the simplicity of style of this eminent and 
faithful servant. 

" A testimony concerning our dear brother in 
the Lord, Robert Barclay, who was a wise and 
faithfufhiinister in Christ, and writ many precious 
books in the defence of the Truth, in English and 
Latin, and after translated into French and Dutch. 
He was a scholar and a man of great parts, and 
underwent many calumnies, slanders and re- 
proaches, and suiferings, for the name of Christ : 
but the Lord gave him power over them all. He 
travelled often up and down Scotland, and in 
England, and in Holland, and Germany, and did 
good service for the Lord : and w as a man of 
repute among men, and preacht the everlasting 
Gospel of Christ freely, turning people from dark- 
ness to light, and from the power of Satan to God. 
And his father was a noble man for the Lord and 
his truth, and died in the Lord. And after, when 
his son Robert had fulfilled his ministry and fin- 
ished his testimony, he also died in the Lord, and 
is blessed, and at rest, and ceased from his la- 
bours, and his works follow him. Much more 
might be written concerning this faithful brother 
in the Lord, and pattern in the church of Christ; 
who was a man I very much loved for his labour 
in the truth : but I shall leave the rest to his coun- 
trymen ; and the Lord raise up more faithful la- 
bourers in Christ Jesus, to stand in his place, and 
preserve his tender wife and children in the 
truth. Amen. 

The 13th of 9th mo. (now the 11th mo.) 1690." 



4 

William Penn, in his excellent Preface to Rob*, 
ert Barclay's works, speaking of the Apology, 
says, " The book shows so much for us and itself 
too, that I need say the less; but recommend it 
to thy serious perusal, Reader, as that which may 
be instrumental, with God's blessing, to inform 
thy understanding, confirm thy belief, and comfort 
thy mind about the excellent things of God's 
kingdom." 

From the testimonies of George Fox, William 
Penn, Patrick Livingston, and Andrew JafFrey, 
men who knew him well ; and from his life and 
writings ; the following character of Robert Bar- 
clay is faithfully delineated. 

" He was distinguished by strong mental pow- 
ers, particularly by great penetration, and a sound 
and accurate judgment. His talents were much 
improved by a regular and classical education. 
It does not, however, appear that his superior 
qualifications produced that elation of mind, which 
is too often their attendant : he was meek, humble, 
and ready to allow others the merits they pos- 
sessed. All his passions were under the most 
excellent government. Two of his intimate friends, 
in their character of him, declare, that they never 
knew him to be angry. He had the happiness of 
early perceiving the infinite superiority of relig- 
ion to every other attainment; and Divine grace 
enabled him to dedicate his life and all that he 
possessed, to promote the cause of piety and vir- 
tue. For the welfare of his friends, he was sin- 
cerely and warmly concerned, and he travelled 
and wrote much, as well as suffered cheerfully, 
in support of the Society and the principles to 
which he had conscientiously attached himself 
But this was not a bHnd and bigotted attachment. 
His zeal was tempered with charity; and he loved 
and respected goodness wherever he found itc 



His uncorrupted integrity and liberality of sent|- 
timent, his great abilities, and the suavity of his 
disposition, gave him much interest with per- 
sons of rank and influence ; and he employed it 
in a manner that marked the benevolence of his 
heart. He loved peace, and was often instrumental 
in settling disputes, and in producing reconcilia- 
tion between contending parties. In the support 
and pursuit of what he believed to be right, he pos- 
sessed great firmness of mind ; which was early 
evinced in the pious and dutiful sentiments he ex- 
pressed to his uncle, who tempted him by great 
offers to remain in France, against the desire of 
his father : " He is my father, (said he,) and he 
must be obeyed." All the virtues harmonize, and 
are connected with one another: this firm and re- 
solute spirit in the prosecution of duty, was united 
with great sympathy and compassion towards per- 
sons in affliction and distress. They were con- 
soled by his tenderness, assisted by his advice, 
and occasionally relieved by his bounty. His 
spiritual discernment and religious experience, 
directed by that Divine influence which he valued 
above all things, eminently qualified him to in- 
struct the ignorant, to reprove the irrehgious, to, 
strengthen the feeble minded, to animate the ad- 
vanced Christian to still greater degrees of virtue 
and holiness. 

In private life he was equally amiable. His 
conversation was cheerful, guarded, and instruc- 
tive. He was a dutiful son, an affectionate and 
faithful husband, a tender and careful father, a 
kind and considerate master. Without exagge- 
ration, it may be said, that piety and virtue were 
recommended by his example ; and that though 
the period of his life was short, he had, by the aid 
of Divine grace, most wisely and happily im- 
proved it. He lived long enough to manifest in 



an eminent degree, the temper and conduct of a 
Christian, and the virtues and qualifications of a 
true minister of the Gospel." 

Short account of the Life and Writings of Robert 
Barclay^ published at Philadelphia^ in 1 805. 
Among Robert Barclay's other valuable works, 
are his " Catechism and Confession of Faith," first 
published in 1673; the "Anarchy of the Ran- 
ters," in 1 677; and a treatise on " Universal Love," 
in 1777. The date of the address to King Charles 
II. prefixed to the Apology, shows that the first 
edition was published in 1675, in the 28th year of 
the Author's age, and this is corroborated by Wil- 
liam Penn's Preface to Barclay's works, page 21, 
and by John Cough's History. From its first pub- 
lication, it has received the unqualified approba- 
tion of the Society of Friends, as containing a just 
and correct exposition of their faith and princi- 
ples. In reply to an inquiry of a Correspondent 
in the "Christian Observer," a periodical work 
pubhshed in London, in which some statements 
made by Leslie, (a writer against the society in 
early times,) have been discussed ; Henry Tuke, 
a valued Friend, in England, since deceased, says, 
[see Christian Observer for 1804, vol. III. pages 73, 
74,] " The first publication of the work, (Bar- 
clay's Apology) was under the sanction of the So- 
ciety ; and it having passed through two or three 
editions in English, as well as some in other lan- 
guages, before Leslie could have written the con- 
troverted passages, are circumstances which ^\ 
upon him a wilful misrepresentation of the So- 
ciety. It may be proper to add, (he continues) 
that it was first printed in Latin; has since passed 
through eight editions in English, under the sanc- 
tion of the Society, besides one printed in Dublin, 
and another at Birmingham, by Baskerville. It 



has likewise undergone three editions in German, 
two in Dutch, two in French, one in Spanish, and 
one in Danish; also a second edition in Latin. All 
or most of these in foreign languages, have like- 
wise been at the direction and expense of the So- 
ciety; and a year never elapses without a public 
recognition of the work by the Society at large, by 
reading over a list of books in their Annual Meet- 
ings, in order to consider of the republishing of 
such as are nearly out of print. Nor is this all ; it 
is a book, as far as my knowledge extends, the 
only book which has been given by the Society to 
many of the public libraries in Europe, as well as 
to some sovereigns and ambassadors, for convey- 
ing a correct information of their principles, and 
for counteracting those misrepresentations with 
which adversaries, such as Leslie, have endeav- 
oured to impress the public mind." 

By this account, it appears that to the time 
when H. Tuke wrote, 1804, twenty-one editions 
of the Apology had been published in Europe. 
Four or five editions of the work have also been 
printed in America. It has twice been published 
under the sanction of the Yearly Meeting of 
Friends in New England, viz. in 1728, when an 
edition of one thousand copies was printed, by the 
direction of the Meeting, under the care of a com- 
mittee appointed for that purpose; and again in 
1774, the printing of another edition having been 
proposed, it is stated in the minute then made, 
that the proposal was unanimously approved by the 
Meeting, and a Committee appointed to superin- 
tend the printing, and correct the press. 

Friends having thus, at different times, and in 
various parts of the world, united in their appro- 
bation of the work, this circumstance, it is thought, 
will be sufficient to convince a candid public, that 
as a Society, they have been uniform and consist- 



s 



ent in their religious profession as to doctrine. 
This uniform sanction of the Society, together 
with the acknowledged piety of the author, as 
well as the intrinsic value of the work itself, will^ 
it is confidently trusted, secure for it a candid 
perusal. The design of the author in its first pub- 
lication, was undoubtedly, the promotion of the 
cause of Truth and Righteousness in the earth, 
if this great cause shall be further promoted by its 
more extensive circulation, the sincere desire of 
the present publishers will be realized. 



TO 

CHARLES II. 

KING OF GREAT BRITAIN, 

AND 

THE DOMINIONS THEREUNTO BELONGING: 

ROBERT BARCLAY, 

A servant of Jesus Christy called of God to the Dis^ 
pensation of the Gospel now again revealed^ and, 
after a long and dark night of Apostacy^ commanded 
to he preached to all nations, wisheth health and sal- 
vation. 

As the condition of kings and princes placeth them 
in a station more obvious to the view and obser- 
vation of the world, than that of other men, of 
whom, as Cicero observes, neither any word or 
action can be obscure; so are those kings, dur- 
ing whose appearance upon the stage of this 
world it pleaseth the Great King of kings singu- 
larly to make known unto men the wonderful 
steps of his unsearchable providence, more signally 
observed, and their lives and actions more dili- 
gently remarked, and inquired into by posterity; 
especially if those things be such as not only re- 
late to the outward transactions of this world, but 
also are signalized by the manifestation or reve- 
lation of the knowledge of God in matters spirit- 



11. TO THE KING* 

ual and religious. These are the things that ren- 
dered the Ywe^oiCyrus^ Augustus Ccesar^ and Constan- 
tine the Great in former times, and of Charles the 
Fifth, and some other modern princes in these last 
ages, so considerable. 

But among all the transactions which it hath 
pleased God to permit, for the glory of his power, 
and the manifestation of his wisdom and provi- 
dence, no age furnisheth us with things so strange 
and marvellous, whether with respect to matters 
civil or religious, as these that have fallen out 
within the compass of thy time; who, though thou 
be not yet arrived at the fiftieth year of thy age, 
hastjy'et been a witness of stranger things than 
many ages before produced. So that whether 
we respect those various troubles wherein thou 
foundest thyself engaged while scarce got out of 
thy infancy; the many different afflictions where- 
with men of thy circumstances are often unac- 
quainted; the strange and unparalleled fortune 
thatbefel thy father; thy own narrow escape, and 
banishment following thereupon, with the great 
improbability of thy ever returning, at least with- 
out very much pains and tedious combatings; or 
finally the incapacity thou wert under to accom- 
plish such a design, considering the strength of 
those that had possessed themselves of thy throne, 
and the terror they had inflicted upon foreign 
states; and yet that, after all this, thou shouldest 
be restored without stroke of sword, the help or 
assistance of foreign states, or the contrivance and 
work of human policy; all these do sufficiently 
declare that it is the Lorcl^s doing ; which, as it is 
marvellous in our eyes, so it will justly be a mat- 
ter of wonder and astonishment to generations to 
come; and may sufficiently serve, if rightly ob- 
served, to confute and confound that Atheism 
wherewith this age doth so much abound. 



TO THE KING-. 111. 

As the vindication of the liberty of conscience 
(which thy father, by giving way to the importu- 
nate clamours of the ckrgy, the answering and ful- 
filling of whose unrighteous wills has often proved 
hurtful and pernicious to princes, sought in some 
part to restrain) was a great occasion of those 
troubles and revolutions; so the pretence of con- 
science was that which carried it on, and brought 
it to that pitch it came to. And though no doubt 
some that were engaged in that work designed 
good things, at least in the beginning, albeit 
always wrong in the manner they took to ac- 
complish it, viz, by carnal weapons; yet so soon 
as they had tasted the sweets of the posses, 
sions of them they had turned out, they quickly 
began to do those things themselves for which 
they had accused others. For their hands were 
found full of oppression, and they hated the reproof 
of instruction^ which is the way of life; and they evilly 
entreated the messengers of the Lord, and caused 
his prophets to be beaten and imprisoned, and 
persecuted his people, whom he had called and 
gathered out from among them, whom he had 
made to beat their swords into ploughshares y and 
their spears into pruning-hooks, and not to learn car- 
nal war any more: but he raised them up, and 
armed them with spiritual weapons, even with his 
own Spirit and power, whereby they testified in 
the streets and highways, and public markets 
and synagogues, against the pride, vanity, lusts, and 
hypocrisy of that generation, who were righteous 
in their own eyes, though often cruelly entreated 
therefor: and they faithfully prophesied and fore- 
told them of their judgment and downfal, which 
came upon them, as by several warnings and 
epistles delivered to Oliver and Richard Cromwell, 
the parliament, and other then powers, yet upon 
record, doth appear. 



IV. TO THE KING. 

And after it pleased God to restore thee, what 
oppressions, what banishments, and evil entreat- 
ings they have met with, by men pretending thy 
authority, and cloaking their mischief with thy 
name, is known to most men in this island; espe- 
cially in England^ where there is scarce a prison 
that hath not been filled with them, nor a judge 
before whom they have not been haled; though 
they could never yet be found guilty of any thing that 
might deserve that usage. Therefore the sense 
of their innocency did no doubt greatly contribute 
to move thee, three years ago, to cause some hun- 
dreds of them to be set at liberty: for indeed 
their sufferings are singular, and obviously distin- 
guishable from all the rest of such as live under 
thee in these two respects. 

First, In that among all the plots contrived by others 
against thee since thy return into Britain, there was 
never any, ounied of that people, found or known to be 
guilty, (though many of them have been taken and 
imprisoned upon such kind of jealousies,) but were 
always found innocent and harmless, as became the 
followers of Christ; not coveting after, nor contend- 
ing for, the kinscdoms of this world, but subject to every 
ordinance of man, for conscience^ sake. 

Secondly, In that in the hottest times of persecu- 
tion, and the most violent prosecution of those laws made 
against meetings, being clothed with innocency, they 
have boldly stood to their testimony for God, without 
creeping into holes or corners, or once hiding themselves, 
as all other Dissenters have done ; but daily met, 
according to their custom, in the public places appointed 
for that end; so that none of thy officers can say of 
them, that they have surprised them in a corner, overtaken 
them in a private conventicle, or catched them lurking in 
their secret chambers; nor needed they to send out spies to 
get them, whom they were sure daily to find in their open 
assemblies, testifying for God and his truth. 



TO THE KING. V, 

By which those who have an eye to see, may 
observe their Christian patience and courage, 
constancy and suffering joined in one, more than 
in any other people that differ from them, or op- 
pose them. And yet, in the midst of those trou- 
bles, thou canst bear witness, that as on the one 
part they never sought to detract from thee, or to 
render thee and thy government odious to the 
people, by nameless and scandalous pamphlets 
and libels; so on the other hand they have not 
spared to admonish, exhort, and reprove thee; 
and have faithfully discharged their consciences 
towards thee, without flattering words, as ever 
the true prophets in ancient times used to do to 
those kings and princes, under whose power vio- 
lence and oppression was acted. 

And although it is evident by experience to be 
most agreeable both to divine truth and human 
policy, to allow every one to serve God according 
to their consciences, nevertheless those other 
sects, who for the most part durst not peep out in 
the times of persecution, while these innocent 
people stood bold and faithful, do now combine 
in a joint confederacy, notwithstanding all the 
former janghngs and contentions among them- 
selves, to render us odious; seeking unjustly to 
wrest our doctrine and words, as if they were both 
inconsistent with Christianity and civil society: 
so that to effectuate this their work of malice 
against us, they have not been ashamed to take 
the help, and commend the labours, of some in- 
vidious Socinians against us. So do Herod and Pon- 
tius Pilate agree to crucify Christ. 

But our practice, known to thee by good expe- 
rience to be more consistent with Christianity 
and civil society, and the peace and welfare of this 
island, than that of those who thus accuse us, doth 
sufficiently guard us against this calumny;, and 



VI. TO TfilE KING. 

we may indeed appeal to the testimony of thy 
conscience, as a witness for us in the face of the 
nations. 

These things moved me to present the world 
with a brief, but true account of this people's prin- 
ciples, in some short theological propositions ; which, 
according to the will of God, proving successful, 
beyond my expectation, to the satisfaction of seve- 
ral, and to the exciting in many a desire of being 
farther informed concerning us, as being every 
where evil spoken of; and likewise meeting with 
public opposition by some, as such will always do, 
so long as the devil rules in the children of disobedi^ 
ence; I was thereby farther engaged, in the lib- 
erty of the Lord, to present to the world this 
apology of the truth held by those people: which, 
because of thy interest in them, and theirs in thee, 
as having first appeared, and mostly increased, in 
these nations under thy rule, I make bold to pre- 
sent unto thee. 

Thou knowest, and hast experienced their faith- 
fulness towards their God, their patience in sufferings 
their peaceableness towards the kins^, their honesty^ 
plainness and integrity in their faithful warnings and 
testimonies to thee; and if thou wilt allow thyself so 
much time as to read this, thou mayest find hou* 
consonant their principles are both to scripture, truth, 
and right reason. The simplicity of their behav- 
iour, the generality of their condition, as being 
^oor men and illiterate; the manner of their pro- 
cedure, being without the wisdom and policy of 
this world ; hath made many conclude them fools 
and madmen, and neglect them, as not being ca- 
pable of reason. But though it be to them as 
their crown, thus to he esteemed of the wise, the 
great, and learned of this world, and though they 
rejoice to be accoucited fools for Chrisrs sake; 
yet of late some, even such who in the world's 



TO THE KING. VII* 



account are esteemed both wise and learned, be- 
gin to judge otherwise of them, and find that they 
hohi forth things very agreeable both to scripture, 
reason, and true learning. 

As it is inconsistent with the truth 1 bear, so it 
is far from me to use this epistle as an engine to 
flatter thee, the usual design of such works; and 
therefore I can neither dedicate it to thee, nor 
crave thy patronage, as if thereby I might have 
more confidence to present it to the world, or be 
more hopeful of its success. To God alone I owe 
what I have, and that more immediately in matters 
spiritual; and therefore to him alone, and to the 
service of his truth, I dedicate whatever work he 
brings forth in me; to whom only the praise and 
honour appertain, whose truth needs not the pat- 
ronage of worldly princes; his arm and power 
being that alone by which it is propagated, estab- 
lished, and confirmed. But 1 found it upon my 
spirit to take occasion to present this book unto 
thee; that as thou hast been often warned by seve- 
ral of that people, who are inhabitants of England; 
so thou mayest not want a seasonable advertise- 
ment from a member of thy ancient kingdom of 
Scotland; and that thou mayest know, which I hope 
thou wilt have no reason to be troubled at, that 
God is raising up and increasing that people in 
this nation. And the nations shall also hereby 
know, that the truth we profess is not a work of 
darkness, nor propagated by stealth; and that we 
are not ashamed of the gospel of Christy because 
we know it to be the power of God unto salvation; 
and that we are no ways so inconsistent with gov- 
ernment, nor such disturbers of the peace, as our 
enemies, by traducing us, have sought to make 
the world believe we are ; for which to thee I 
dare appeal, as a witness of our peaceableness 
and Christian patience. 

2 



Vlll. TO THE KING. 



Generations to come shall not more admire that 
singular step of Divine Providence, in restoring 
thee to thy throne, without outward bloodshed, 
than thej shall admire the increase and progress 
of this truths without all outward help, and against 
so great opposition; which shall be none of the 
least things rendering thy memory remarkable. 
God hath done great things for thee; he hath 
sufficiently shown thee, that it is by him princes rule,, 
and that he can pull down and set up at his pleasure. 
He hath often faithfully warned thee by his ser- 
vants, since he restored thee to thy royal dignity^ 
that thy heart might not wax wanton against him, 
io forget his mercies and providences towards 
thee; whereby he might permit thee to be soothed 
up, and lulled asleep in thy sins, by the flattering 
of court-parasites^ who, by their fawning, are the 
ruin of msin J princes. 

There is no king in the world, who can so ex- 
perimentally testify of God's providence and good- 
ness; neither is there any who rules so many free 
people, so many true Christians : which thing ren- 
ders thy government more honourable, thyself 
more considerable, than the accession of many 
nations, filled with slavish and superstitious souls. 

Thou hast tasted of prosperity and adversity; 
thou knowest what it is to be banished thy native 
country, to be over-ruled, as well as to rule, and 
sit upon the throne; and being oppressed, thou hast 
reason to know how hatefid the oppressor is both 
to God and man: If after all these warnings and 
advertisements, thou dost not turn unto the Lord 
with all thy heart, but forget him, who remem- 
bered thee in thy distress, and give up thyself to 
follow lust and vanity; surely great will be thy 
condemnation. 

Against which snare as well as the temptation 
of those that may or do feed thee, and prompt 



TO THE KING. IX. 

thee to evil, the most excellent and prevalent 
remedy will be, to apply thyself to that Light of 
Christy which shineth in thy conscience^ which neither 
can nor will flatter thee, nor suffer thee to be at 
ease in thy sins; but doth and will deal plainly 
and faithfully with thee, as those that are follow- 
ers thereof have also done. 

GOD Almighty^ who hath so signally hitherto visited 
thee with his love^ so touch and reach thy heart, ere 
the day of thy visitation be expired, that thou mayesf 
effectually turn to him, so as to improve thy place and 
station for his name. So wisheth, so prayeth, 

Thy faithful friend and subject, 

Robert Barclay. 



From Ury, in my native country 
of Scotland, the 25th of the 
month called November, in the 
year MDCLXXV. 



R. B. Unto the Friendly Reader ivisheth Salvation, 

Forasmuch as that, which above all things I 
propose to myself, is to declare and defend the 
truths for the service whereof I have given up and 
devoted myself, and all that is mine; therefore 
there is nothing which for its sake (by the help and 
assistance of God) I may not attempt. And in this 
confidence, I did some time ago publish certain 
propositions of divinity, comprehending briefly the 
chief principles and doctrines o( truth; which ap- 
pearing not unprofitable to some, and being be- 
yond my expectation well received by many, 
though also opposed by some envious ones, did 
so far prevail, as in some part to remove that false 
and monstrous opinion, which lying fame, and the 
malice of our adversaries, had implanted in the 
minds of some, concerning us and our doctrines. 

In this respect it seemed to me not fit to spare 
my pains and labour; and therefore, being actu- 
ated by the same Divine Spirit, and the like inten- 
tion of propagating the truth, by which I published 
the propositions themselves, 1 judged it meet to 
explain them somewhat more largely at this time, 
and defend them by certain arguments. 

Perhaps my method of writing may seem not 
only different, but even contrary, to that which is 
commonly used by the men called divines, with 
which I am not concerned : inasmuch as 1 confess 
myself to be not only no imitator and admirer of 
the school-men, but an oppose r and despiser of 
them as such, by whose labour I judge the Christian 
religion to be so far from being bettered, that it is 
rather destroyed. Neither have I sought to accom- 
modate this my work to itching ears, who desire 
rather to comprehend in their heads the sublime 
notions of truth, than to embrace it in their hearts: 
for what I have written comes more from my 



Xll. TO THE FRIENDLY READER. 

heart than from my head ; what I have heard with 
the ears of my soul, and seen with my inward 
eyes, and my hands have handled of the Word of 
Life, and what hath been inwardly manifested to 
me of the things of God, that do I declare; not so 
much regarding the eloquence and excellency of 
speech, as desiring to demonstrate the efficacy 
and operation of truth; and if I err sometimes in 
the former, it is no great matter; fori act not 
here the Grammarian, or the Orator, but the Chris- 
tian; and therefore in this 1 have followed the 
certain rule of the J)ivine Light, and of the Holif 
Scriptures, 

And to make an end; what I have written, is 
written not to feed the wisdom and knowledge^ or 
rather vain pride of this world, but to starve and 
oppose it, as the little preface prefixed to the 
propositions doth show; which, with the title of 
them, is as followeth. 



THESES THEOLOGICiE. 



TO 

THE CLERGY, 

OF WHAT SOKT SOEVER, 

UNTO WHOSE HANDS THESE MAY COME ; 

BUT MORE PARTICULARLY 

To the Doctors^ Professors, and Students of Divinity 
in the Universities and Schools of Great Britain, 
whether Prelatical, Presbyterian, or any other; 

ROBERT BARCLAY, 

A Servant of the Lord God, and one of those who 
in derision are called Quakers, wisheth un- 
feigned Repentance, unto the Acknowledgment 
of the Truth. 



Friends, 

Unto you these following propositions are of- 
fered; in which, they being read and considered 
in the fear of the Lord, you may perceive that 
simple, naked truth, which man by his wisdom 
hath rendered so obscure and mysterious, that 
the world is even burthened with the great and 
voluminous tractates which are made about it, 
and by their vain jangling and commentaries, by 
which it is rendered a hundred-fold more dark 
and intricate than of itself it is: which great learn- 
ing, (so accounted of,) to wit, your school-divinity, 
(which taketh up almost a man's whole life-time 



^ THESES THEOLOGICiE. 

to learn,) brings not a whit nearer to God, neither 
makes any man less wicked, or more righteous 
than he was. Therefore hath God laid aside the 
wise and learned, and the disputers of this world; 
and hath chosen a few despicable and unlearned 
instruments, (as to letter-learning,) as he did fish- 
ermen of old, to publish his pure and naked truths 
and to free it of those mists and fogs wherewith 
the clergy hath clouded it, that the people might 
admire and maintain them. And among several 
others, whom God hath chosen to make known 
these things, (seeing I also have received, in mea- 
sure, grace to be a dispenser of the same Gospel,) 
it seemed good unto me, according to my duty, 
to offer unto you these propositions ; which, though 
short, yet are weighty, comprehending much, and 
declaring what the true ground of knowledge is, 
even of that knowledge which leads to Life Eter- 
nal; which is here witnessed of, and the testimony 
thereof left unto the Light of Christ in all your 
consciences. 

Farewell. 

R. B. 



THESES THEOLOGiGJE. 



THE FIRST PROPOSITION. 

Concerning the true Foundation of Knowledge, 

Seeing the height of all happiness is placed 
in the true knowledge of God, (^This is life eternal, Jo^^ ^vii. 
to kfiow thee the only true God, and Jesus Christ whom 
thou has sent,) the true and right understanding of 
this foundation and ground of knowledge, is that 
which is most necessary to be known and believed 
in the first place. 

THE SECOND PROPOSITION. 

Concerning Immediate Revelation, 

Seeing no man knoweth the Father but the Son, Mat.xi.27. 
and he to whom the So7i revealeth him ; and seeing the 
revelation of the Soti is in and hy the Spirit ; therefore 
the testimony of the Spirit is that alone by which 
the true knowledge of God hath been, is, and can 
be only revealed ; who as, by the moving of his 
own Spirit, he converted the chaos of this world 
into that wonderful order wherein it was in the 
beginning, and created man a living soul, to rule 
and govern it, so by the revelation of the same 
Spirit he hath manifested himself all along unto 
the sons of men, both patriarchs, prophets, and 
apostles ; which revelations of God by the Spirit, 
whether by outward voices, and appearances, 
dreams, or inward objective manifestations in the heart, 
were of old the/orma/oi/cc/oftheir faith, and remain 
yet so to be ; since the object of the saints'* faith is the 
same in all ages, though set forth under divers admin- 
istrations. Moreover, these divine inward revela- 
tions, which we make absolutely necessary for the 
building up of true faith, neither do nor can ever 
contradict the outward testimony, of the scrip- 

3 



THESES THEOLOGlCiE. 

tures, or right and sound reason. Yet from hence 
it will not follow, that these divine revelations are 
to be subjected to the examination, either of the 
outward testimony of the scriptures, or of the nat- 
ural reason of man, as to a more noble or certain 
rule or touchstone : for this divine revelation, and 
inward illumination, is that which is evident and 
clear of itself, forcing, by its own evidence and 
clearness, the well-disposed understanding to as- 
sent, irresistibly moving the same thereunto; even 
as the common principles of natural truths move 
and incline the mind to a natural assent : as, that 
the whole is greater than its part ; that two contradictor 
ry sayings cannot he both true^ nor both false ; which 
is also manifest, according to our adversaries' prin- 
ciple, who (supposing the possibility of inward 
divine revelations) will nevertheless confess with 
us, that neither scripture nor sound reason will 
contradict it: and yet it will not follow, according 
to them, that the scripture, or sound reason, should 
be subjected to the examination of the divine rev- 
elations in the heart. 

THE THIRD PROPOSITION. 

Concerning the Scriptures. 

From these revelations of the Spirit of God to 
the saints, have proceeded the scriptures of truth, 
which contain, 1. A faithful historical account of 
the actings of God's people in divers ages, with 
many singular and remarkable providences at- 
tending them. 2. A prophetical account of sev- 
eral things, whereof some are already past, and 
some yet to come. 3. A full and ample account 
of all the chief principles of the doctrine of Christ, 
held forth in divers precious declarations, exhort- 
ations, and sentences, which, by the moving of 
God's Spirit, were at several times, and upoo 



THESES THEOLOGIC^. 



sundry occasions, spoken and written unto some 
churches and their pastors : nevertheless, because 
they are only a declaration of the fountain^ and not 
the fountain itself, therefore they are not to be es- 
teemed the principal ground of all truth and 
knowledge, nor yet the adequate primary rule oifaith 
and manners. Nevertheless, as that which giveth 
a true and faithful testimony of the first foundation, 
they are and may be esteemed a secondary rule, 
subordinate to the Spirit, from which they have all 
their excellency and certainty ; for as by the in- 
ward testimony of the Spirit we do alone truly 
know them, so they testify, that the Spirit is that J°*" ^^' 
guide by which the saints are led into all truth : Rom. viu. 
therefore, according to the scriptures, the Spirit ^'** 
is the first and principal leader. And seeing we 
do therefore receive and believe the scriptures, 
because they proceeded from tlie Spirit ; therefore 
also the Spirit is more originally and principally 
the rule, according to that received maxim in the 
schools. Propter quod unumquodque est tale, illud ipsum 
est magis tale. Englished thus : That for which a 
thing is such, that thing itself is more such, 

THE FOURTH PROPOSITION* 

Concerning the Condition of Man in the Fall, 

All Adam's posterity (or mankind) both Jews Rom.v.is?, 
and Gentiles, as to the first Adam or earthly man, ^^' 
is fallen, degenerated, and dead, deprived of the 
sensation or feeling of this inward testimony or 
seed of God, Siud is subject unto the power, nature, 
and seed of the serpent, which he sows in men's 
hearts, while they abide in this natural and cor- 
rupted state ; from whence it comes, that not their 
words and deeds only, but all their imaginations 
are evil perpetually in the sight of God, as pro- 
ceeding from this depraved and wicked seed. 



" THESES THEOLOGIC^. 

Man therefore, as he is in this state, can know 
nothing aright ; yea, his thoughts and conceptions 
concerning God and things spiritual, until he be 
disjoined from this evil seed, and united to the di- 
vine lights are unprofitable both to himself and oth- 
ers ; hence are rejected the Socinian and Pelagian 
errors, in exalting a natural light ; as also of the 
Papists, and most Protestants, who affirm, Tliat man, 
without the true grace of God, may be a true minister 
of the gospel. Nevertheless, this seed is not im- 
puted to infants, until by transgression they ac- 
Eph. ii. 1. tually join themselves therewith; for they are by 
nature the children of wrath, who walk according 
to the power of the prince of the air. 

FIFTH AND SIXTH PROPOSITIONS. 

Concerning the Universal Redemption by Christ, and 
also the Saving and Spiritual Light, wherewith eve" 
ry man is enlightened, 

THE FIFTH PROPOSITION. 

Ezek.xviii. God, out of his infinite love, who delighteth not 

isa. xiix .6. in the death of a sinner, but that all should live and be 

Johniii.16. saved, hath so loved the world, that he hath given his 

Tit.ii. 11. only Son a light, that whosoever believeth in him should 

Heb Ii 9^ ^^ savcd ; vjJio enlighteneth every man that cometh into 

the world, and maketh manifest all things that are re- 

proveable, and teacheth all temperance, righteousness, and 

godliness : and this light enlighteneth the hearts of 

all in a day,* in order to salvation, if not resisted : 

nor is it less universal than the seed of sin, being 

1 Cor. XV. the purchase of his death, who tasted death for 

^^' every man ; for as in Adam all die, even so in Christ 

shall all be made alive. 



Pro tempore, for a time. 



THESES THEOLOGICiE. 



THE SIXTH PROPOSITION. 

According to which principle (or hypothesis) 
all the objections against the universality of 
Christ's death are easily solved ; neither is it need- 
ful to recur to the ministry of angels, and those 
other miraculous means, which, they say, God 
makes use of, to manifest the doctrine and history 
of Christ's passion, unto such who (living in those 
places of the world where the outward preaching 
of the gospel is unknown) have well improved the 
first and common grace ; for hence it well follows, 
that as some of the old philosophers might have 
been saved, so also may now some (who by provi- 
dence are cast into those remote parts of the world, 
where the knowledge of the history is wanting) be 
made partakers of the divine mystery, if they re- 
ceive and resist not that grace, a manifestation icor.xii.7. 
whereof is given to every man to profit withal. This 
certain doctrine then being received {to wit) that 
there is an evangelical and saving light and grace 
in all, the universality of the love and mercy of God 
towards mankind (both in the death of his beloved 
Son, the Lord Jesus Christ, and in the manifesta- 
tion of the light in the heart) is established and 
confirmed against all the objections of such as deny 
it. Therefore Christ hath tasted death for every man ; Heb. ii. 9 
not only for all kinds ofmen^ as some vainly talk, 
but ybr everyone., of all kinds ; the benefit of whose 
offering is not only extended to such, who have the 
distinct outward knowledge of his death and suf- 
ferings, as the same is declared in the scriptures, 
but even unto those who are necessarily excluded 
from the benefit of this knowledge by some inevit- 
able accident; which knowledge we willingly 
confess to be very profitable and comfortable, but 
not absolutely needful unto such, from whom God 
himself hath with-held it ; yet they may be made 



O THESES THEOLOGIC^. 

partakers of the mystery of his death (though ig- 
norant of the history) if they suffer his seed and 
light (enhghtening their hearts) to take place (in 
which light, communion with the Father and Son 
is enjoyed) so as of wicked men to become holy, 
and lovers of that power, by whose inward and 
secret touches they feel themselves turned from 
the evil to the good, and learn to do to others as 
they would he done by ; in which Christ himself affirms 
all to be included. As they then have falsely and 
erroneously taught, who have denied Christ to 
have died for all men; so neither have they suffi- 
ciently taught the truth, who affirming him to have 
died for all, have added the absolute necessity of 
the outward knowledge thereof, in order to the 
obtaining its saving effect ; among whom the Re- 
monstrants of Holland have been chiefly wanting, 
and many other assertors of Universal Redemption, 
in that they have not placed the extent of this sal- 
vation in that divine and evangelical principle of 
light and life, wherewith Christ hath enlightened 
every man that comes into the world, which is ex- 
cellently and evidently held forth in these scrip- 
tures. Gen. vi. 3. Deut. xxx. 14. John'i. 7, 8, 9. 
Rom,x. 8. Tit. ii. 11. 

THE SEVENTH PROPOSITION. 

Concerning Justification. 

As many as resist not this light, but receive the 
same, in them is produced an holy, pure, and 
spiritual birth, bringing forth holiness, righteous- 
ness, purity, and all these other blessed fruits which 
are acceptable to God; by which holy birth (to wit, 
Jesus C'/im/ formed within us, and working his works 
in us) as we are sanctified, so are we justified in the 
sight of God, according to the apostle's words, 
icpr.vi.ii. JSut ye are washed^ hut ye are sanctified, hut ye are 



THESES THEOLOGIC^. « 

justified in the name of the Lord Jesus ^ and by the 
Spirit of our God. Therefore it is not by our works 
wrought in our will, nor yet by good works, con- 
sidered as of themselves, but by Christ, who is 
both the gift and the giver, and the cause produ- 
cing the effects in us ; who, as he hath reconciled 
us while we were enemies, doth also in his wisdom 
save us, and justify us after this manner, as saith 
the same apostle elsewhere. According to his mercy Tit. m. §. 
he saved its, by the washing of regeneration, and the 
renewing of the Holy Ghost. 

THE EIGHTH PROPOSITION. 

Concerning Perfection. 

In whom this holy and pure birth is fully brought Rom.vi.i4. 
forth, the body of death and sin comes to be cru- /rf;vi''2.i8. 
cified and removed, and their hearts united and iJohniu. 
subjected unto the truth, so as not to obey any ^' 
suggestion or temptation of the evil one, but to be 
free from actual sinning, and transgressing of the 
law of God, and in that respect perfect. Yet doth 
this perfection still admit of a growth ; and there 
remaineth a possibility of sinning, where the mind 
doth not most diligently and watchfully attend 
unto the Lord. 

THE NINTH PROPOSITION. 

Concerning Perseverance, and the possibility of 
falling from Grace, 

Although this gift, and inward grace of God, 
be sufficient to work out salvation, yet in those 
in whom it is resisted, it both may and doth be- 
come their condemnation. Moreover, in whom it 
hath wrought in part, to purify and sanctify them, in 
erder to their further perfection, by disobedience 



10 THESES THE0L0G1CA\ 



l.Tim.i.6. 
Heb. vi. 4, 



such may fall from it, and turn it to wantonness, 
making shipwreck of faith ; and after having tasted 
m" ' of the heavenly gift, and been made partakers of the 
Holy Ghost, again fall away. Yet such an increase 
and stability in the truth may in this life be attain- 
ed, from which there cannot be a total apostacy. 

THE TENTH PROPOSITION. 

Concerning the Ministry. 

As by this gift, or light of God, all true knowl- 
edge in things spiritual is received and revealed ; 
so by the same, as it is manifested and received 
in the heart by the strength and power thereof, 
every true minister of the gospel is ordained, 
prepared and supplied in the work of the minis- 
try: and by the leading, moving, and drawing 
hereof, ought every evangelist and Christian pas- 
tor to be led and ordered in his labour and work 
of the gospel, both as to the place where, as to the 
persons to whom, and as to the times when he is 
to minister. Moreover, those who have this author- 
ity may and ought to preach the gospel, though 
without human commission or literature ; as on the 
other hand, those who want the authority of this 
divine gift, however learned or authorized by the 
commissions of men and churches, are to be es- 
teemed but as deceivers, and not true ministers of 
the gospel. Also, who have received this holy and 
unspotted gift, as they have freely received, so are 
Mat.x.8. ^^^3/ freely to give, without hire or bargaining, far 
less to use it as a trade to get money by it : yet if 
God hath called any from their employments, or 
trades, by which they acquire their livelihood, 
it may be lawful for such (according to the liberty 
which they feel given them in the Lord) to receive 
such temporals (to wit, what may be needful to 
them for meat and clothing) as are freely given 



THESES THEOLOGICjE. 11 

them by those to whom they have communicated 
spirituals. 

THE ELEVENTH PROPOSITION. 

Concerning Worship. 

All true and acceptable worship to God is offer- 
ed in the inward and immediate moving and draw- 
ing of his own Spirit, which is neither limited to 
places, times, or persons ; for though we be to 
worship him always, in that we are to fear before 
him, yet as to the outward signification thereof in 
prayers, praises, or preachings, we ought not to 
do it where and when we will, but where and 
when we are moved thereunto by the secret in- 
spirations of his Spirit in our hearts, which God 
heareth and accepteth of, and is never wanting 
to move us thereunto, when need is, of which he 
himself is the alone proper judge. All other wor- 
ship then, both praises, prayers, and preachings, 
which man sets about in his own will, and at his 
own appointment, which he can both begin and 
end at his pleasure, do or leave undone as himself 
sees meet, whether they be a prescribed form, as 
a liturgy, or prayers conceived extemporarily, by Ezek. 13. 
the natural strength and faculty of the mind, they ^ctg ^{ ^ 
are all but superstitions, will-worship, and abomi- &txviii.6. 
nable idolatry in the sight of God; which are to &^v!2L^' 
be denied, rejected, and separated from, in this J"<^® ^'^l- 
day of his spiritual arising : however it might have 23! ^^^" 
pleased him (who winked at the times of igno- 
rance, with respect to the simplicity and integrity 
of some, and of his ow^n innocent seed, which lay 
as it were buried in the hearts of men, under the 
mass of superstition) to blow upon the dead and 
dry bones, and to raise some breathings, and an- 
swer them, and that until the day should more 
clearly dawn and break forth. 

4 



12 THESES THEOLOGIC^. 

THE TWELFTH PROPOSITION. 

Concerning Baptism. 

Eph.iv.5. As there is one Lord and one faiths so there is 

Rom.vi!4. one baptism; which is not the putting aicay of the filth 

ri "^ 12^ 9f the flesh.) hut the answer of a good conscience he- 

Johniii.36. fore God^ by the resurrection of Jesus Christ. And 

this baptism is a pure and spiritual thing, to wit, 

the baptism of the spirit and fire, by which we are 

buried with him, that being washed and purged 

icor.i.17, from our sins, we may walk in newness of life ; of 

which the baptism of John was a figure, which was 

commanded for a time, and not to continue for 

ever. As to the baptism of infants, it is a mere 

human tradition, for which neither precept nor 

practice is to be found in all the scripture. 

THE THIRTEENTH PROPOSITION. 

Concerning the Communion, or Participation of the 
Body and Blood of Christ. 

1 Cor. X The communion of the body and blood of Christ 

is inward and spiritual, which is the participation 
johnvi. of his flesh and blood, by which the inward man 
32,33,35^ is daily nourished in the hearts of those in whom 
Christ dwells ; of which things the breaking of 
bread by Christ with his disciples was a figure, 
which they even used in the church for a time, 
who had received the substance, for the cause 
Actsxv.2o. of the weak; even as abstaining from things stran- 
john xui. gi^^ and from blood; the washing one another'' s feet ; 
James V.14 and the anointing of the sick with oil; all which 
are commanded with no less authority and solem- 
nity than the former ; yet seeing they are but the 
shadows of better things, they cease in such as 
have obtained the substance. 



THESES. THEOLOGIC^. 



13 



THE FOURTEENTH PROPOSITION. 

Concerning the Power of the Civil Magistrate^ in 
matters purely Religious^ and pertaining to the 
Conscience. 

Since God hath assumed to himself the power 
and dominion of the conscience, who alone can 
rightly instruct and govern it, therefore it is not Luke ix. 
lawful for any whatsoever, by virtue of any author- Mat. vu. 
ity or principality they bear in the government of 12. 29. 
this world, to force the consciences of others ; and 
therefore all killing, banishing, fining, imprison- 
ing, and other such things, which men are afflict- 
ed with, for the alone exercise of their conscience, 
or difference in worship or opinion, proceedeth 
from the spirit of Cain^ the murderer, and is con- 
trary to the truth ; provided always, that no man, 
under the pretence of conscience, prejudice his 
neighbour in his life or estate ; or do any thing 
destructive to, or inconsistent with human society ; 
in which case the law is for the transgressor, and 
justice to be administered upon all, without re- 
spect of persons. 

THE FIFTEENTH PROPOSITION. 

Concerning Salutations and Recreations^ 8rc. 

Seeing the chief end of all rehgion is to redeem p ^ ^ ^ 
man from the spirit and vain conversation of this 1 Pet. i. 14. 
world, and to lead into inward communion with Jer Vs^' 
God, before whom, if we fear always, we are ac- Acts x. 26. 
counted happy; therefore all the vain customs €^^8^* 
and habits thereof, both in word and deed, are to 
be rejected and forsaken by those who come to 
this fear; such as the taking off the hat to a man, 
the bowings and cringings of the body, and such 



14 THESES THEOLOGIC^. 

other salutations of that kind, with all the foolish 
and superstitious formalities attending them ; all 
which man has invented in his degenerate state, 
to feed his pride in the vain pomp and glory of 
this world ; as also the unprofitable plays, frivo- 
lous recreations, sportings and gamings, which are 
invented to pass away the precious time, and di- 
vert the mind from the witness of God in the heart, 
and from the living sense of his fear, and from 
that evangelical Spirit wherewith Christians ought 
to be leavened, and which leads into sobriety, 
gravity, and godly fear; in which, as we abide, the 
blessing of the Lord is felt to attend us in those 
actions in which we are necessarily engaged, in 
order to the taking care for the sustenance of the 
outward man. 



AN 

APOLOGY 

FOR THE 

TRUE CHRISTIAN DIVINITY. 

PROPOSITION I. 

Concerning the true Foundation of Knowledge, 

Seeing the height of all happiness is placed in the 

true knowledge of Godi^{This is life eternal, to Johnxvii. 
know thee the only true God, and Jesus Christ whom 
thou hast sent,) the true and right understanding 

• of this foundation and ground of knowledge, is 
that which is most necessary to be known and 
believed in the first place. 

He that desireth to acquire any art or science, 
seeketh first those means by which that art or 
science is obtained. If we ought to do so in things 
natural and earthly, how much more then in spirit- 
ual ? In this affair then should our inquiry be the 
more diligent, because he that errs in the entrance 
is not so easily brought back again into the right 
way; he that misseth his road from the beginning 
of his journey, and is deceived in his first marks, 
at his first setting forth, the greater his mistake is, 
the more difficult will be his entrance into the 
right way. 

Thus when a man first proposeth to himself the The way 
knowledge of God, from a sense of his own un- knowi-'^"^ 
worthiness, and from the great weariness of his JJ^sf ^^ 
mind, occasioned by the secret checks of his con- 



16 



PROPOSITION I. 



science, and the tender, jet real glances of God'& 
light upon his heart ; the earnest desires he has to 
be redeemed from his present trouble, and the 
fervent breathings he has to be eased of his dis- 
ordered passions and lusts, and to find quietness 
and peace in the certain knowledge of God, and 
in the assurance of his love and good-will towards 
him, make his heart tender, and ready to receive 
any impression ; and so (not having then a distinct 
discerning) through forwardness embraceth any 
thing that brings present ease. If either through 
the reverence he bears to certain persons, or from 
the secret inclination to what doth comply with 
his natural disposition, he fall upon any principles 
or means, by which he apprehends he may come 
to know God, and so doth centre himself, it will 
be hard to remove him thence again, how wTong 
soever they may be : for the first anguish being 
over, he becomes more hardy; and the enemy being 
near, creates a false peace, and a certain confi- 
dence, which is strengthened by the mind's un- 
willingness to enter again into new doubtfulness, 
or the former anxiety of a search. 

This is sufficiently verified in the example of the 
Jewish Pharisees and Jewish Doctors^ who most of all resisted 
andPhari- Chvist^ disdaining to bc esteemed ignorant; for this 
Christ?*^^ vain opinion they had of their knowledge hindered 
them from the true knowledge; and the mean peo- 
ple, who w^ere not so much pre-occupied with for- 
mer principles, nor conceited of their own knowlr 
edge, did easily believe. Wherefore the Pharisees 
John vii. upbraid them, saying. Have any of the Rulers or Phar- 
* (sees believed on him? But this people^ which hiow 

not the law, are accursed. This is also abundantly 
proved by the experience of all such, as being 
secretly touched w ith the call of God's grace unto 
them, do apply themselves to false teachers, where 
the remedy proves worse than the disease ; because 
instead of knowing God, or the things relating to 



OF THE TRUE FOUNDATION OF KNOWLEDGE. 17 

their salvation aright, they drink in wrong opin- 
ions of him ; from which it is harder to be disen- 
tangled, than while the soul remains a blank, or 
Tabula rasa. For they that conceit themselves 
wise, are worse to deal with than they that are sen- 
sible of their ignorance. Nor hath it been less 
the device of the devil, the great enemy of man- 
kind, to persuade men into wrong notions of God, 
than to keep them altogether from acknowledging 
him ; the latter taking with few, because odious ; 
but the other having been the constant ruin of the 
world : for there hath scarce been a nation found, 
but hath had some notions or other of religion ; 
so that not from their denying any Deity, but from 
their mistakes and misapprehensions of it, hath 
proceeded all the idolatry and superstition of the 
world ; yea, hence even atheism itself hath pro- 
ceeded : for these many and various opinions of 
God and religion, being so much mixed with the 
guessings and uncertain judgments of men, have 
begotten in many the opinion. That there is no 
God at all. This, and much more that might be 
said, may show how dangerous it is to miss in this 
first step : All that come not in by the right door^ are 
accounted as thieves and robbers. 

Again, how needful and desirable that knowl- 
edge is, which brings life eternal,, Epictetus showeth, Epictetus. 
saying excellently well, cap. 38. t^t on ro Ki;pto- 
tatov^ &c. Know, that the main foundation of piety is 
this, to have 6p0a$ vTtoM'^stg, right opinions and appre- 
hensions of God. 

This therefore I judged necessary, as a first 
principle, in the first place, to affirm; and I suppose 
will not need much farther explanation or defence, 
as being generally acknowledged by all (and in 
these things that are without controversy I love to 
be brief) as that which will easily commend itself 
to every man's reason and conscience ; and there- 
fore I shall proceed to the next proposition; which, 



18 PROPOSITION n. 

though it be nothing less certain, yet by the malice 
of satan, and ignorance of many, comes far more 
under debate. 



PROPOSITION II. 

Of Immediate Revelation. 

Mat.xi.27. Seeing no man Jcnoweth the Father but the Son, and 
he to whom the Son revealeth him ; and seeing the 
revelation of the Son is in and by the Spirit ; there- 
fore the testimony of the Spirit is that alone by 
which the true knowledge of God hath been, is, 
and can be only revealed ; who as, by the moving 
of his own Spirit, he disposed the chaos of this 
world into that wonderful order in which it was 
in the beginning, and created man a living soui, 
to rule and govern it, so by the revelation of the 
same Spirit he hath manifested himself all along 
unto the sons of men, both patriarchs, prophets, 
and apostles ; which revelations of God by the 
Spirit, whether by outward voices and appearan- 
ces, dreams, or inward objective manifestations 
in the heart, were of old the formal object of their 
faith, and remain yet so to be ; since the object of 
the saints^ faith is the same in all ages, though held 
forth under divers administrations. Moreover, 
these divine inward revelations, which we make 
absolutely necessary for the building up of true 
faith, neither do nor can ever contradict the 
outward testimony of the scriptures, or right and 
sound reason. Yet from hence it will not follow, 
that these divine revelations are to be subjected 
to the test, either of the outward testimony of 
the scriptures, or of the natural reason of man, 
as to a more noble or certain rule and touch- 
stone; for this divine revelation, and inward illu- 
mination, is that which is evident and clear of 



OF IMMEDIATE REVELATION. 19 

itself, forcing, by its own evidence and clear- 
ness, the well-disposed understanding to assent, 
irresistibly moving the same thereunto, even as 
the common principles of natural truths do move 
and incline the mind to a natural assent : as, that 
the whole is greater than its part ; that two contradict' 
ories can neither he both true^ nor both false. 

§. I. It is very probable, that many carnal and nat- Revelation 
ural Christians will oppose this proposition ; who, [,^®^^pos. 
being wholly unacquainted with the movings and tateChrist- 
actings of God's Spirit upon their hearts, judge *^"^* 
the same nothing necessary ; and some are apt 
to flout at it as ridiculous ; yea, to that height are 
the generality of Christians apostatized and de- 
generated, that though there be not any thing 
more plainly asserted, more seriously recommend- 
ed, or more certainly attested, in all the writings 
of the holy scriptures, yet nothing is less minded 
and more rejected by all sorts of Christians, than 
immediate and divine revelation ; insomuch that once 
to lay claim to it is matter of reproach. Where- 
as of old none were ever judged Christians, but 
such as had the Spirit of Christy Rom. viii. 9. But 
now many do boldly call themselves Christians^ 
who make no difficulty of confessing they are 
without it, and laugh at such as say they have it. 
Of old they were accounted the sons of God^ who 
were led by the Spirit of God^ ibid. ver. 14. But 
now many aver themselves sons of God, who know 
nothing of this leader ; and he that affirms himself 
so led, is, by the pretended orthodox of this age, 
presently proclaimed a heretic. The reason here- 
of is very manifest, viz. Because many in these 
days, under the name of Christians, do experiment- 
ally find,that they are not actuated nor led by God's 
Spirit ; yea, many great doctors, divines, teachers, 
and bishops of Christianity, (commonly so called,) 
have wholly shut their ears from hearing, anu 

5 



20 PROPOSITION II. 

their eyes from seeing, this inward guide^ and so are 
become strangers mito it ; whence they are, by 
their own experience, brought to this strait, either 
to confess that they are as yet ignorant of God, 
and have only the shadow of hiowhdge^ and not the 
true knowledge of him, or that this knowledge is ac- 
quired without immediate revelation. 
Knowi- For the better understanding then of this propo- 

edge spir- gition, wc do distinguish betwixt the certain knowl- 
literai dis- cdgc of God, and the uncertain ; betwixt the spir- 
tinguish- itual knowledge and the literal ; the saving heart- 
knowledge, and the soaring airy head-knowledge. 
The last, we confess, may be divers ways obtained; 
but the first, by no other way than the inward 
immediate manifestation and revelation of God's 
Spirit, shining in and upon the heart, enlightening 
and opening the understanding. 

§. II. Having then proposed to myself, in these 
propositions, to affirm those things which relate to 
the true and effectual knowledge which brings life 
eternal with it, therefore I have truly affirmed that 
this knowledge is no otherways attained, and that 
none have any true ground to believe they have at- 
tained it, who have it not by this revelation of 
God's Spirit. 

The certainty of which truth is such, that it hath 
been acknowledged by some of the most refined and 
famous of all sorts of professors of Christianity in 
all ages; who being truly upright-hearted, and earn- 
est seekers of the Lord, (however stated under the 
disadvantages and epidemical errors of their sev- 
eral sects or ages,) the true seed in them hath been 
answered by God's love, who hath had regard to 
the good, and hath had of his elect ones among all; 
who finding a distaste and disgust in all other out- 
ward means, even in the very principles and pre- 
cepts more particularly relative to their own forms 
and societies, have at last concluded, with one voice^ 
that there was no true knowledge of God, but that 



OF IMMEDIATE REVELATION. 21 

which is revealed inwardly by his own Spirit. 
Whereof take these following testimonies of the 
ancients. 

1. "It is the inward master (saith Augustine) that ^^^- ^ 
teacheth, it is Christ that teacheth, it is inspiration Joh. 3. 
that teacheth : where this inspiration and unction is 
wanting, it is in vain that words from w ithout are 
beaten in." And thereafter : " For he that created 

us, and redeemed us, and called us by faith, and 
dwelleth in us by his Spirit, unless he speaketh un- 
to us inwardly, it is needless for us to cry out." 

2. " There is a difference (saith Clemens Alexan- ciemAiex. 
drinus) betwixt that which any one saith of the truth, ^ i Strom. 
and that which the truth itself, interpreting itself, 

saith. A conjecture of truth differeth from the truth 
itself; a similitude of a thing differeth from the thing 
itself; it is one thing that is acquired by exercise and 
discipline; and another thing which, by power and 
faith." Lastly, the same Clemens saith, " Truth is Paedag. 
neither hard to be arrived at, nor is it impossible to 
apprehend it ; for it is most nigh unto us, even in 
our houses, as the most wise Moses hath insinuated." 

3. " How is it (saith Tertullian)i\\dii since the devil Xertuiiia- 
always worketh, and stirreth up the mind to iniqui- ""f ^^j" ^^ 
ty,that the work of God should either cease,or desist virginibus 
to act } Since for this end the Lord did send the ^^^' ^* 
Comforter, that because human weakness could not 

at once bear all things, knowledge might be by lit- 
tle and little directed, formed, and brought to per- 
fection, by the holy Spirit, that vicar of the Lord^ 
Ihavemany things yet (saith he) to speak unto you^ but 
ye cannot as yet bear them ; but ivhen that Spirit of truth 
shall come, he shall lead you into all truth, and shall teach 
you these things that are to come. But of this his work 
we have spoken above. What is then the admin- 
istration of the Comforter, but that discipline be 
directed, and the scriptures revealed ? &c." 

4. " The law (saith Hierom) is spiritual, and there Jf*®'*®™- 
is need of a revelation to understand it." And in his \£, 103? 



22 BROPosrnoN ii. 

Epistle 150. to Hedibia, Quest. 11. he saith, "The 
whole Epistle to the Romans needs an interpreta- 
tion,it being involved in so great obscurities,that for 
the understanding thereof we need the help of the 
holy Spirit, who through the apostle dictated it." 
Athanasi- 5, 44 go great things (saith Athanasius) doth our 

us de In- js . J 9, 11^^ , • , ^ j 

earn. Ver- oaviour daily : he draws unto piety, persuades un- 
bi Dei. ^q virtue, teaches immortality, excites to the desire 
of heavenly things, reveals the knowledge of the 
Father, inspires power against death, and shows 
himself unto every one." 
Greg.Mag. 6. Gregory the Great, upon these words [He shall 
up°on"the teach you all things] saith, " That unless the same 
Gospel. Spirit is present in the heart of the hearer, in vain 
is the discourse of the doctor ; let no man then as- 
cribe unto the man that teacheth, what he under- 
stands from the mouth of him that speaketh ; for 
unless he that teacheth be within, the tongue of the 
doctor, that is without, laboureth in vain." 
Cyrii.Aiex. 7, Cyrillus Alexandrlnus plainly affirmeth, " That 
ro lib. 13. men know that Jesus is the Lord by the holy Ghost, no 
^- ^- otherwise, than they who taste honey know that 

it is sweet, even by its proper quality." 
Bernard in 8. " Therefore (saith Bernard) we daily exhort 
you, brethren, that ye walk the ways of the heart, 
and that your souls be always in your hands, that ye 
may hear what the Lord saith in you." And again, 
upon these words of the apostle, [Let him that glori- 
eth, glory in the Lord,] "With which threefold vice 
(saith he) all sorts of religious men are less or more 
dangerously affected, because they do not so dili- 
gently attend, with the ears of the heart, to what the 
Spirit oftruth,which flatters none, inwardly speaks." 
This was the very basis, and main foundation, 
upon which the primitive reformers built. 
Luther. Luther, in his book to the nobility of Germany^ 

76^* ' ^' saith, " This is certain, that no man can make him- 
self a teacher of the holy scriptures, but the holy 
Spirit alone." And upon the Magnificat he saith, 



OP IMMEDIATE REVELATION. 2^ 

^' No man can rightly know God, or understand the 
word of God, unless he immediately receive it from 
the Holy Spirit ; neither can any one receive it from 
the Holy Spirit, except he find it by experience in 
himself; and in this experience the Holy Ghost 
teacheth, as in his proper school ; out of which 
school nothing is taught but mere talk." 

Philip Melancthon^ in his annotations upon John Phil. Me. 
vi. " Those who hear only an outward and bodily 
voice, hear the creature; but God is a Spirit, and is 
neither discerned, nor known, nor heard, but by 
the Spirit ; and therefore to hear the voice of God, 
to see God, is to know and hear the Spirit. By the ^f ^on? 
Spirit alone God is known and perceived. Which God is 
also the more serious to this day do acknowledge, ^noAvn. 
even all such who satisfy themselves not with the 
superficies of religion, and use it not as a cover or 
art. Yea, all those who apply themselves effect- 
ually to Christianity, and are not satisfied until they 
have found its effectual work upon their hearts, re- 
deeming them from sin, do feel that no knowledge 
effectually prevails to the producing of this,but that 
which proceeds from the warm influence of God's 
Spirit upon the heart, and from the comfortable 
shining of his light upon their understanding." 

And therefore to this purpose a modern author, 
viz. Dr. Smith o^ Cambridge, in his select discourses, Dr. Smitu 
saith well ; " To seek our divinity merely in books bri^ T^ 
and writings, is to seek the living among the dead ; concern- 
we do but in vain many times seek God in these, difinUv'^ 
where his truth is too often not so much enshrined 
as entombed. Intra te queer e Deum, Seek God 
within thine own soul. He is best discerned voepd 
(Tta^n (as Plotinus phraseth it) by an intellect- 
ual touch of him. We must see with our eyes^ 
and hear with our ears, and our hands must handle 
the word of life, (to express it in St. Johi's words,) 
s^t scat ^vxnq di^atg tig, &c. The soul itself 
hath its sense as well as the body. And there- 



24 PROPOSITION II. 

fore David, when he would teach us to know what 
the divine goodness is, calls not for speculation, but 
sensation : Taste, and see hoiv good the Lord is. That 
is not the best and truest knowledge of God which 
is wrought out by the labour and sweat of the brain, 
but that which is kindled within us, by an heavenly 
warmth in our hearts." And again : " There is a 
knowing of the truth as it is in Jesus, as it is in a 
Christ-like nature ; as it is in that sweet, mild, hum- 
ble, and loving Spirit of Jesus, which spreads itself, 
like a morning sun, upon the souls of good men, full 
of light and life. It profits little to know Christ 
himself after the flesh ; but he gives his Spirit to 
good men, that searcheth the deep things of God.'''' And 
again : " It is but a thin airy knowledge that is got 
by mere speculation, which is ushered in by syllo- 
gisms and demonstrations ; but that which springs 
forth from true goodness, is ^siorepov ti zsdayjg xmo- 
Set^sag, (as Origen speaks,) It brings such a divine light 
into the soul, as is more clear and convincing than any 
demonstration.'''' 
Apostacy §. HI. That this Certain and undoubted method 
knowi-^^^ of the true knowledge of God hath been brought 
edge intro- Q^t of usc, hath been none of the least devices of 
the devil, to secure mankind to his kingdom. For 
after the light and glory of the Christian religion 
had prevailed over a good part of the world, and 
dispelled the thick mists of the heathenish doctrine 
of the plurality of gods, he that knew there was 
no probability of deluding the world any longer 
that way, did then puff man up with false knowl- 
edge of the true God ; setting him on work to seek 
God the wrong way, and persuading him to be 
content with such a knowledge as was of his own 
acquiring, and not of God's teaching. And this 
device hath proved the more successful, because 
accommodated to the natural and corrupt spirit 
and temper of man, who above all things affects 
to exalt himself; in which exaltation, as God is 



OF IMMEDIATE REVELATION. 25 

greatly dishonoured, so therein the devil hath his 
end ; who is not anxious how much God is acknowl- 
edged in words, provided himself be but always 
served ; he matters not how great and high specu- 
lations the natural man entertains of God, so long 
as he serves his own lusts and passions,and is obedi- 
ent to his evil suggestions and temptations. Thus 
Christianity is become as it were an art, acquired £^"f ^^^e] 
by human science and industry, like any other art come an 
or science ; and men have not only assumed the "*J ^l^^. 
name oi Christians^ but even have procured them- man sci- 
selves to be esteemed as masters of Christianity by Sstiy" 
certain artificial tricks, though altogether strangers 
to the spirit and life of Jesus. But if we make a 
right definition of a Christian., according to the 
scripture. That he is one who hath the Spirit^ and is 
led hy it, how many Christians,, yea, and of these 
great masters and doctors of Christianity, so account- 
ed, shall we justly divest of that noble title ? 

If those therefore who have all the other means 
of knowledge, and are sufficiently learned therein, 
whether it be the letter of the scripture, the tra- 
ditions of churches, or the works of creation and 
providence, whence they are able to deduce strong 
and undeniable arguments, (which may be true in 
themselves,) are not yet to be esteemed Christians, 
according to the certain and infallible definition 
above mentioneci ; and if the inward and immed- 
iate revelation of God's Spirit in the heart, in such 
as have been altogether ignorant of some, and but 
very little skilled in others, of these means of at- 
taining knowledge, hath brought them to salva- 
tion; then it will necessarily and evidently follow, ^ j, vi - 
that inward and immediate revelation is the only tion is the 
sure and certain way to attain the true and saving iedge°°^f 
knowledge of God. God. 

But the first is true : therefore the last. 

Now as this argument doth very strongly con- 
clude for this way ol knowledge, and against such 



26 PROPOSITION II. 

as deny it, so in this respect it is the more to be 
regarded, as the propositions from which it is de- 
duced are so clear, that our very adversaries can- 
not deny them. For as to the first it is acknowl- 
edged, that many learned men may be, and have 
been, damned. And as to the second, who will de- 
ny but many illiterate men may be, and are, saved ? 
Nor dare any affirm, that none come to the knowl- 
edge of God and salvation by the inward revela- 
tion of the Spirit, without these other outward 
A^ei,Seth, means, unless they be also so bold as to exclude 
instanced. Abel, Sefh, Noah, Abraham, Job, and all the holy 
patriarchs from true knowledge and salvation. 

§ IV. I would however not be understood, as if 
hereby I excluded those other means of knowledge 
from any use or service to man ; it is far from me 
so to judge, as concerning the scriptures, in the next 
proposition, will more plainly appear. The ques- 
tion is not, what may be profitable or helpful, but 
what is absolutely necessary. Many things may 
contribute to further a work, which yet are not 
the main thing that makes the work go on. 

The sum then of what is said amounts to this : 
That where the true inward knowledge of God is, 
through the revelation of his Spirit, there is all ; 
neither is there an absolute necessity of any oth- 
er. But where the best, highest, and most pro- 
found knowledge is, without this, there is nothing, 
as to the obtaining the great end of salvation. This 
truth is very effectually confirmed by the first part 
of the proposition itself, which in few words compre- 
hendeth divers unquestionable arguments, which I 
shall in brief subsume. 
I. First, That there is no knowledge of the 
Father but by the Son. 

II. Secondly, That there is no knowledge of 

the Son but by the Spirit. 

III. Thirdly, That by the Spirit, God hath al- 

ways revealed himself to his children. 



OF IMMEDIATE REVELATION. 27 

IV. Fourthly, That these revelations were the 

formal object of the saints' faith. 
V. And Lastly, That the same continueth to be 
the object of the saints' faith to this day. 

Of each of these I shall speak a little particu- 
larly, and then proceed to the latter part. 

• § V. As to the first, viz. That there is no knowl- Assert, i. 
edge of the Father but by the Son, it will easily be 
proved, being founded upon the plain words of 
scripture, and is therefore a fit medium from whence 
to deduce the rest of our assertions. 

For the infinite and most wise God, who is the 
foundation^ root^ and spring of all operation^ hath 
wrought all things by his eternal Word and Son. 
This is that Word that was in the beginnirig with God^ john i. l, 
and was God, by whom all things were made, and with- ^> ^• 
out whom was not any thing made that was made. This 
is that Jesus Christ by whom God created all things, Eph. Ui. 9. 
by whom, and for whom, all things were created, that are 
in heaven and in earth, visible and invisible, whether they 
be thrones, or dominions, or principalities, or powers, 
Col. i. 16. who therefore is called, The first born of 
every creature. Col. i. 15. As then that infinite and 
incomprehensible fountain of life and motion ope- 
rateth in the creatures by his own eternal word and 
power, so no creature has access again unto him 
but in and by the Son, according to his own ex- 
press words. No man knoweth the Father but the Son^ 
and he to whom the Son will reveal him, Mat. xi. 27. 
Luke X. 22. And again, he himself saith, 7 am the 
way, the truth, and the life ; no man cometh unto the 
Father but by me, John xiv. 6. 

Hence he is fitly called. The Mediator betwixt God 
and m^n: for, having been with God from all eter- 
nity, being himself God, and also in time partak- 
ing of the nature of man, through him is the good- 
ness and love of God conveyed to mankind, and 
by him again man receiveth and partaketh of these 

mercies. 

6 



28 PROPOSITION II. 

Hence is easily deduced the proof of this first 
assertion, thus : 

If no man knoweth the Father but the Son, and 
he to whom the Son will reveal him, then there is 
no knowledge of the Father but by the Son. 

But, no man knoweth the Father but the Son. 

Therefore there is no knowledge of the Father 
but by the Son. 

The first part of the antecedent are the plain 
words of scripture ; the consequence thereof is un- 
deniable ; except one would say, that he hath the 
knowledge of the Father, while yet he knows him 
not; which were an absurd repugnance. 

Again, if the Son be the way, the truth, and 
the life, and that no man cometh unto the Father, 
but by him ; then there is no knowledge of the 
Father but by the Son. 

But the first is true ; therefore the last. 

The antecedent are the very scripture words: 
the consequence is very evident : for how can any 
know a thing, who useth not the way, without 
which it is not knowable ? But it is already prov- 
ed, that there is no other way but by the Son ; so 
that whoso uses not that way, caimot know him, 
neither come unto him. 
Assert. 2. ^ VI. Having then laid down this first principle, 
prove . J come to the second, viz. That there is no knowl- 
edge of the Son but by the Spirit ; or. That the 
revelation of the Son of God is by the Spirit. 

Where it is to be noted, that I always speak of the 
saving, certain, and necessary knowledge of God ; 
which that it cannot be acquired otherways than 
by the Spirit, doth also appear from many clear 
scriptures. For Jesus Christ, in and by whom 
the Father is revealed, doth also reveal himself 
to his disciples and friends in and by his Spirit. 
As his manifestation was outward, when he tes- 
tified and witnessed for the truth in this world, 
and approved himself faithful throughout, so be- 



OF IMMEDIATE REVELATION 29 

ing now withdrawn, as to the outward man, he 
doth teach and instruct mankind inwardly by his 
own Spirit; He standeth at the door and knocketh^ 
and whoso heareth his voice and openeth^ he comes in 
to such, Rev. iii. 20. Of this revelation of Christ 
in him Paul speaketh. Gal. i. 16. in which he 
placeth the excellency of his ministry, and the 
certainty of his calling. And the promise of Christ 
to his disciples, Lo^ I am with you to the end of the 
world., confirmeth the same thing; for this is an 
inward and spiritual presence, as all acknowledge : 
but what relates hereto will again occur. I shall 
deduce the proof of this proposition from two mani- 
fest places of scripture: the first is, 1 C'or.ii.ll, 12. Proof i. 
What man knoweth the things of a man^ save the spirit 
of a man which is in him ^ Even so the things of God The things 
knoweth no man^ but the Spirit of God, ^ow we have known ^by 
received not the spirit of the worlds hut the Spirit which tbe Spirit 
is of God, that we might know the things which are 
freely given us of God. The apostle in the verses 
before, speaking of the wonderful things which 
are prepared for the saints, after he hath de- 
clared that the natural man cannot reach them, adds, 
that they are revealed by the Spirit of God, ver. 9, 10. 
giving this reason. For the Spirit searcheth all things, 
even the deep things of God. And then he bringeth 
in the comparison, in the verses above-mention- 
ed, very apt, and answerable to our purpose and 
doctrine, that as the things of a man are only known 
by the spirit of man, so the things of God are only 
known by the Spirit of God ; that is, that as nothing 
below the spirit of man (as the spirit of brutes, 
or any other creatures) can properly reach un- 
to or comprehend the things of a man, as being 
of a nobler and higher nature, so neither can the 
spirit of man, or the natural man, as the apostle 
in the 14th verse subsumes, receive nor discern 
the things of God, or the things that are spiritual, 
as being also of an higher nature : which the apostle 



30 PROPOSITION II. 

himself gives for the reason, saying, Neither can he 
know them, because they are spiritually/ discerned. So 
that the apostle's words, being reduced to an ar- 
gument, do very well prove the matter under de- 
bate, thus : 

If that which appertaineth properly to man, can- 
not be discerned by any lower or baser principle 
than the spirit of man ; then cannot those things, 
that properly relate unto God and Christ, be known 
or discerned by any lower or baser thing than the 
Spirit of God and Christ. 

But the first is true : therefore also the second. 
The whole strength of the argument is contain- 
ed in the apostle's words before-mentioned ; which 
therefore being granted, I shall proceed to deduce 
a second argument, thus : 

That which is spiritual can only be known and 
discerned by the Spirit of God. 

But the revelation of Jesus Christ, and the true 
and saving knowledge of him, is spiritual : 

Therefore the revelation of Jesus Christ, and 
the true and saving knowledge of him, can only 
be known and discerned by the Spirit of God. 
Proof II. The other scripture is also a saying of the same 
No man apostlc, 1 Cor, xii. 3. No man can say that Jesus 
can call {g ffig fjord^ hut by the Holy Ghost, This scripture, 
&c? which is full of truth, and answereth full well to 

the enlightened understanding of the spiritual and 
real Christian, may perhaps prove very strange to 
the carnal and pretended follower of Christ, by 
whom perhaps it hath not been so diligently re- 
marked. Here the apostle doth so much require 
the Holy Spirit in the things that relate to a Chris- 
tian, that he positively avers, we cannot so much 
as affirm Jesus to be the Lord without it ; which in- 
Spirituai siuuatcs no less, than that the spiritual truths of the 
truths are^ gospcl are as lies in the mouths of carnal and unspir- 
by carnal itual men; for though in themselves they be true,yet 
°*®"* are they not true as to them, because not known,nor 



OF IMMEDIATE REVELATION. 



31 



uttered forth in and by that principle and spirit that 
ought to direct the mind and actuate it ; in such 
things they are no better than the counterfeit rep- 
resentations of things in a comedy ; neither can it 
be more truly and properly called a real and true 
knowledge of God and Christ, than the actions of 
Alexander the Great, and Julius Ccesar^ 8rc. if now 
transacted upon a stage, might be called truly and 
really their doings, or the persons representing 
them might be said truly and really to have con- 
quered Asm^ overcome Pompey^ &:c. 

This knowledge then of Christ, which is not by 
the revelation of his own Spirit in the heart, is 
no more properly the knowledge of Christ, than 
the prattling of a parrot^ which has been taught a praftilngof 
few words, may be said to be the voice of a man ; a parrot. 
for as that, or some other bird, may be taught to 
sound or utter forth a rational sentence, as it hath 
learned it by the outward ear, and not from any 
living principle of reason actuating it ; so just 
such is that knowledge of the things of God, which 
the natural and carnal man hath gathered from the 
words or writings of spiritual men, which are 
not true to him, because conceived in the natural 
spirit, and so brought forth by the wrong organ, 
and not proceeding from the spiritual principle ; 
no more than the words of a man acquired by art, 
and brought forth by the mouth of a bird, not pro- 
ceeding from a rational principle, are true with 
respect to the bird which utters them. Where- 
fore from this scripture I shall further add this 
argument : 

If no man can say Jesus is the Lord, but by the 
Holy Ghost ; then no man can know Jesus to be the 
Lord, but by the Holy Ghost. 

But the first is true : therefore the second. 

From this argument there may be another de- 
duced, concluding in the very terms of this asser- 
tion: thus, 



32 PROPOSITION II. 

If no man can know Jesus to be the Lord, but by 
the Holy Ghost, then there can be no certain knowl- 
edge or revelation of him but by the Spirit. 

But the first is true : therefore the second. 

^roved^' §• ^^^' ^^^^ ^'^^^'^ ^*^^"^ affirmed is, That by the 
Spirit God always revealed himself to his children. 
For making the truth of this assertion appear, 
it w^ill be but needful to consider God's manifest- 
ing himself towards and in relation to his creatures 
from the beginning, which resolves itself always 
herein. The first step of all is ascribed hereunto 
by Moses, Gen. i. 2. And the Spirit of God moved 
upon the face of the waters. I think it will not be 

That reve- denied, that God's converse with man, all along 

the^sphit^ from Adam to Moses, was by the immediate mani- 

of God. festation of his Spirit : and afterwards, through 
the whole tract of the law, he spake to his chil- 
dren no otherways ; which, as it naturally follow- 
eth from the principles above proved, so it cannot 
be denied by such as acknowledge the scriptures 
of truth to have been written by the inspira- 
tion of the Holy Ghost : for these writings, from 
Moses to Malachi, do declare, that during all that 
time God revealed himself to his children by his 
Spirit. 

Object. But if any will object. That after the dispensation 
of the law God's method of speaking w-as altered ; 

Ans. I answer : First, That God spake always imme- 

diately to the Jews, in that he spake always im- 
mediately to the High-Priest from betwixt the 
Cherubims ; who, when he entered into the Holy of 

rum. " Holies, returning, did relate to the whole people 
the voice and will of God, there immediately re- 
vealed. So that this immediate speaking never 
ceased in any age. 

Secondly, from this immediate fellowship were 
none shut out, who earnestly sought after and 
waited for it; in that many, besides the High- 
Priest^ who were not so much as of the kindred of 



Sanctum 
SanctcV' 



OP IMMEDIATE REVELATION. 33 

Levi^ nor of the prophets, did receive it and speak 
from it ; as it is written, Numb. xi. 25. w here the 
Spii'tt is said to have rested upon the seventy elders ; ^^"^ ^hut 
which Spirit also reached unto two that were not in thisimme- 
the tabernacle, but in the camp; whom when some fo^gjp" 
would have forbidden, Moses would not, but re- 
joiced, wishing that all the Lord'' s people were prophets,^ 
and that he would put his Spirit upon them, ver. 29. 

This is also confirmed Neh. ix. where the elders 
of the people, after their return from captivity, 
when they began to sanctify themselves by fasting 
and prayer, numbering up the many mercies of 
God towards their fathers, say, verse 20. Thou 
gavest also thy good Spirit to instruct them ; and verse 
30. Yet many years didst thou forbear, and testify 
against them by thy Spirit in thy prophets. Many are 
the sayings of spiritual David to this purpose, as 
Psalm li. 11,12. Take not thy holy Spirit from me ; 
uphold me with thy free Spirit. Psal. cxxxix. 7. 
tV hither shall I go from thy Spirit? Hereunto doth 
the prophet Isaiah ascribe the credit of his testi- 
mony, saying, chap, xlviii. 16. And now the Lord 
God and his Spirit hath sent me. And that God re- 
vealed himself to his children under the New 
Testament, to wit, to the apostles, evangelists, and 
primitive disciples, is confessed by all. How far 
now this yet continueth, and is to be expected, 
comes hereafter to be spoken to. 

§. VIII. The fourth thing affirmed is. That these Assert. 4. 
revelations were the object of the saints' faith of old. 

This will easily appear by the definition of faith, Proved. 
and considering what its object is : for which we 
shall not dive into the curious and various notions 
of the school-men, but stay in the plain and posi- 
tive words of the apostle Paul, who, Heb. xi. de- 
scribes it two ways. Faith (saith he) is the substance ^vhat faith 
of things hoped for, the evidence of things not seen : ^^• 
which, as the apostle illustrateth it in the same 
chapter by many examples, is no other but a firm 



34 PROPOSITION IL 

and certain belief of the mind, whereby it resteth^ 
and \ndi?>Gn^e possessethihe substance of some things 
hoped for, through its confidence in the promise 
of God : and thus the soul hath a most firm evi- 
dence, by its faith, of things not yet seen nor come 
to pass. The object of this faith is the promise^ 
word^ or testimony of God, speaking in the mind. 
Hence it hath been generally affirmed, that the 
of^faiS^*^^ object of faith is Deus loquens, 8rc. that is, God 
Deus lo- speaking, &*c. which is also manifest from all those 
quens. examples deduced by the apostle throughout that 
whole chapter, whose faith was founded neither 
upon any outward testimony, nor upon the voice 
or writing of man, but upon the revelation of 
God's will, manifest unto them, and in them ; as 
in the example of Soah, ver. 7. thus. By faith Noah, 
being warned of God of things not seen as yet, moved 
with fear, prepared an ark to the saving of his house ; 
by the which he condemned the world, and became heir 
of the righteousness which is by faith. What was here 
Noah's the object of Noah^s faith, but God speaking unto 
^ * him ? He had not the writings nor prophesyings of 
any going before, nor yet the concurrence of any 
church or people to strengthen him ; and yet his 
faith in the word, by which he contradicted the 
whole world, saved him and his house. Of which 
Abraham's also Abraham is set forth as a singular example, be- 
*^^^* ing therefore called the Father of the Faithful, who 
is said against hope to have believed in hope, in that he 
not only willingly forsook his father's country, not 
knowing whither he went ; in that he believed con- 
cerning the coming of Isaac, though contrary to 
natural probability ; but above all, in that he re- 
fused not to offer him up, not doubting but God 
was able to raise him from the dead ; of whom 
it is said, that in Isaac shall thy seed be called. And 
last of all, in that he rested in the promise, that his 
seed should possess the land, wherein he himself 
was but a pilgrim, and which to them was not to be 



OF IMMEDIATE REVELATION. 



3S 



fulfilled while divers ages after. The object of 
Abraham's faith in all this was no other but in- 
ward and immediate revelation, or God signifying 
his will unto him inwardly and immediately by his 
Spirit. 

But because, in this part of the proposition, we 
made also mention of external voices, appearances, 
and dreams in the alternative, I think also fit to 
speak hereof, what in that respect maybe object- 
ed ; to wit, 

That those who found their faith now upon imme- Object, 
diateand objective revelation, ought to have also 
outward voices or visions, dreams or appearances 
for it : 

It is not denied but God made use of the minis- Answ. 
try of angels, who, in the appearance of men, The minis- 
spake outwardly to the saints of old, and that he geis%eak- 
did also reveal some things to them in dreams and inginthe 
visions ; none of which we will affirm to be ceased, ance^f 
so as to limit the power and liberty of God in man- ^f^ts of*^ 
ifesting himself towards his children. But while old. 
we are considering the object of faith, we must 
not stick to that which is but circumstantially and 
accidentally so, but to that which is universally 
and substantially so. 

Next again, we must distinguish betwixt that 
which in itself is subject to doubt and delusion, and 
therefore is received for and because of another ; 
and that which is not subject to any doubt, but is 
received simply for and because of itself, as being 
prima Veritas^ the very first and original truth. Let 
us then consider how or how far these outward 
voices, appearances, and dreams were the object 
of the saints' faith: was it because they weresim- Reveia- 
ply voices, appearances, or dreams ? Nay, certain- Xelml 
ly; for they were not ignorant, that the devil ?nd vis- 
might form a sound of words, convey it to the out- 
ward ear, and deceive the outward senses, by 
making things to appear that are not. Yea, dp we 

7 -" 



36 PROPOSITION II. 

not see by daily experience, that the jugglers and 
mountebanks can do as much as all that by their 
legerdemain? God forbid then that the saints' faith 
should be founded upon so fallacious a foundation 
as man's outward and fallible senses. What made 
them then give credit to these visions ? Certainly 
nothing else but the secret testimony of God''s 
Spirit in their hearts, assuring them that the voices, 
dreams, and visions were of and from God. Abra- 
ham believed the angels ; but who told him that 
these men were angels ? We must not think his 
faith then was built upon his outward senses, but 
proceeded from the secret persuasion of God's 
Spirit in his heart. This then must needs be ac- 
knowledged to be originally and principally the 
object of the saints' faith, without which there is 
no true and certain faith, and by which many times 
faith is begotten and strengthened without any of 
these outward or visible helps ; as we may ob- 
serve in many passages of the holy scripture, where 
it is only mentioned. And God said^ Sec. And the 
word of the Lord came unto such and such^ sayings «&t. 
But if any one should pertinaciously affirm, 
Object. That this did import an outward audible voice to 

the carnal ear; 
Answ. ! would gladly know Avhat other argument such 
an one could bring for this his affirmation, saving 
his own simple conjecture. It is said indeed. The 
The Spirit Spirit witnesseth with our Spirit ; but not to our out- 
the spirit- Ward cars, Rom. viii. 1 6. And seeing the Spirit of 
to throu°- ^^^ ^^ within us, and not without us only, it speaks 
ward. to our Spiritual, and not to our bodily ear. There- 
fore I see no reason, where it is so often said in 
scripture, TTie Spirit said., moved., hindered., called such. 
or such a one, to do or forbear such or such a thing, 
that any have to conclude, that this was not an 
inward voice to the ear of the soul, rather than 
an outward voice to the bodily ear. If any be 
otherwise minded, let them, if they can, produce 



OP IMMEDIATE REVELATION. 37 

their arguments, and we may further consider of 
them. 

From all therefore which is above declared, I 
shall deduce an argument to conclude the proof of 
this assertion, thus : 

That which any one firmly believes, as the ground 
and foundation of his hope in God, and life eter- 
nal, is the formal object of his faith. 

But the inward and immediate revelation of 
God's Spirit, speaking in and unto the saints, was 
by them believed as the ground and foundation of 
their hope in God, and life eternal. 

Therefore these inward and immediate revela- 
tions were the formal object of their faith. 

§. IX. That which now cometh under debate, is ^^^y^^^' 
what we asserted in the last place, to wit. That 
the same continueth to be the object of the saints' 
faith unto this day. Many will agree to what we 
have said before, who differ from us herein. 

There is nevertheless a very firm argument, con- 
firming the truth of this assertion, included in the 
proposition itself, to wit. That the object of the 
saints' faith is the same in all ages, though held 
forth under divers administrations ; which I shall 
reduce to an argument, and prove thus : 

First, Where the faith is one, the object of the 
faith is one. 

But the faith is one : Therefore, &c. 

That the faith is one, are the express words of the 
apostle, Eph. iv. 5. who placeth the one faith with 
the one God; importing no less, than that to affirm 
two faiths is as absurd as to affirm two Gods, 

Moreover, if the faith of the ancients were not 
one and the same with ours, i. e. agreeing in sub' 
stance therewith, and receiving the same definition, 
it had been impertinent for the apostle, Heb. xi. to The faith 
have illustrated the definition of our faith by the saints of 
examples of that of the ancients, or to go about to same^^-^ij 
move us by the example of Abraham, if Abraham's ours. ^* 



38 PROPOSITION IL 

faith were different in nature from ours. Nor doth 
any difference arise hence, because they believed 
in Christ with respect to his appearance outwardly 
as future, and we, as already appeared : for neither 
did they then so believe in him to come, as not to 
feel him present with them, and witness him near; 
seeing the apostle saith. They all drank of that spir- 
itual rock which folloived them^ ivhich rock was Christ ; 
nor do we so believe concerning his appearance 
past, as not also to feel and know him present with 
ns, and to feed upon him ; except Christ (saith the 
apostle) be in you^ ye are reprobates ; so that both 
our faith is one, terminating in one and the same 
thing. And as to the other part or consequence of 
the antecedent, to wit. That the object is one where 
the faith is one, the apostle also proveth it in the 
fore-cited chapter, where he makes all the Avorthies 
of old examples to us. Now wherein are they im- 
itable, but because they believed in God ? And 
what was the object of their faith, but inward and 
immediate revelation, as we have before proved ? 
Their example can be no ways applicable to us, 
except we believe in God, as they did ; that is, by 
the same object. The apostle clears this yet fur- 
ther by his own example. Gal. i. 1 6. where he saith, 
So soon as Christ was revealed in him, he consulted not 
with flesh and blood, but forthwith believed and obeyed. 
The same apostle, Heb. xiii. 7, 8. where he ex- 
horteth the Hebrews to follow the faith of the el- 
ders, adds this reason, Considering the end of their 
conversation, Jesus Christ, the same to-day, yesterday, and 
forever : Hereby notably insinuating, that in the 
object there is no alteration. 

Object. If any now object the diversity of administration ; 

AiiSW. I answer ; That altereth not at all the object : for 
the same apostle mentioning this diversity three 
times, I Cor. xii. 4, 5, 6. centereth always in the 
same object ; the same Spirit, the same Lord, the 
same God. 



1 



OP IMMEDIATE REVELATION. 39 

Bat further; If the object of faith were not one 
and the same both to us and to them, then it would 
follow that we were to know God some other way 
than by the Spirit. 

But this were absurd : Therefore, &lc. 

Lastly, This is most firmly proved from a com- 
mon and received maxim of the school-men, to 
wit, Omnis actus specijicatur ah objecto, Every act is 
specified from its object: from which, if it be 
true, as they acknowledge, ^though for the sake of 
many I shall not recur to this argument, as being 
too nice and scholastic, neither lay I much stress 
upon those kind of things, as being that which 
commends not the simplicity of the gospel,) it would 
follow, that if the object were different, then the 
faith would be different also. 

Such as deny this proposition now-a-days use 
here a distinction; granting that God is to be 
known by his Spirit, but again denying that it is 
immediate or inward, but in and by the scriptures; 
in which the mind of the Spirit (as they say) being 
fully and amply expressed, we are thereby to know 
God, and be led in all things. 

As to the negative of this assertion. That the 
scriptures are not suflScient, neither were ever ap- 
pointed to be the adequate and only rule, nor yet 
can guide or direct a Christian in all those things 
that are needful for him to know, we shall leave 
that to the next proposition to be examined. What 
is proper in this place to be proved is, That Chris- 
tians now are to be led inwardly and immediately 
by the Spirit of God, even in the same manner 
(though it befall not many to be led in the same 
measure) as the saints were of old. 

§. X. I shall prove this by divers arguments, christians 
and first from the promise of Christ in these words, be led by 
John xiv. 16. Jnd I will pray the Father, and he will Jn^hesame 
give you another Comforter, that he may abide with you manner as 
forever, Ver. 17. Even the Spirit of truth, whom of'olt^ 



40 PROPOSITION II. 

the world cannot receive^ because it seeth him not^ nei- 
ther know eth him ; but ye know him^ for he divelleth 
withyou^ and shall be in you. Again, ver. 26. But the 
Comforter^ which is the Holy Ghost^ whom the Father 
will send in my name., he shall teach you all things., and 
bring all things to your remembrance. And xvi. 13. But 
when the Spirit of truth shall come^ he shall lead you 
into all truth : for he shall not speak of himself ; but 
whatsoever he shall hear he shall speak., and shall de- 
clare unto you things to come. We have here first, 
who this is, and that is divers vrays expressed, to 
wit. The Comforter., the Spirit of truth, the Holy 
Ghost, the sent of the Father in the name of Christ. 
And hereby is sufficiently proved the sottishness 
of those Socinians, and. other carnal Christians, who 
neither know nor acknowledge any internal Spirit 
or power but that which is merely natural ; by 
which they sufficiently declare themselves to be of 
the world, who cannot receive the Spirit, because 
they neither see him nor know him. Secondly, 
Where this Spirit is to be, He dwelleth with you, 
and shall be in you. And Thirdly, What his work 
is, He shall teach you all things, and bring all things 
to your remembrance, and guide you into all truth. 

Query 1. As to the First, Most do acknowledge that there 
Who is this jg jQQtl^ij^g elsc uudcTstood than what the plain 
er? words signify ; which is also evident by many other 

places of scripture that will hereafter occur ; nei- 
ther do I see how such as affirm otherways can 
avoid blasphemy : for, if the Comforter, the Holy 
Ghost, and Spirit of truth, be all one with the scrip- 
tures, then it will follow that the scriptures are 
iSonsensi- God, seeing it is true that the Holy Ghost is God. 
^^uenTeT^ If thcsc mcn's reasoning might take place, where- 
fromthe evcr the Spirit is mentioned in relation to the 
beUef'of** saints, thereby might be truly and properly under- 
the scrip- stood the scriptures ; which, what a nonsensical 
thripirit.^ monster it would make of the Christian religion, 



OP IMMEDIATE REVELATION. 41 

will easily appear to all men. As where it is said, 
A manifestation of the Spirit is given to every man to 
profit withal; it might be rendered thus, A mani- 
festation of the scriptures is given to every man to 
profit withal ; what notable sense this would make, 
and what a curious interpretation, let us consider 
by the sequel of the same chapter, i Cor. xii. 9, 10, 
11. To another the gifts of healing., by the same Spir- 
it ; to another the working of miracles^ S^c. But all 
these worketh that one and the self-same Spirit, divi- 
ding to every man severally as he will. What would 
now these great masters of reason, the Socinians^ 
judge, if we should place the scriptures here in- 
stead of the Spirit? Would it answer their rea- 
son, which is the great guide of their faith } Would 
it be good and sound reason in their logical schools, 
to affirm that the scripture divideth severally as 
it will, and giveth to some the gift of healing, to 
others the working of miracles 9 If then this Spirit, 
a manifestation whereof is given to every man to 
profit withal, be no other than that Spirit of truth 
before-mentioned which guideth into all truth, this 
Spirit of truth cannot be the scripture. I could 
infer an hundred more absurdities of this kind 
upon this sottish opinion, but what is said may 
suffice. For even some of themselves, being at 
times forgetful or ashamed of their own doctrine, 
do acknowledge that the Spirit of God is another 
thing, and distinct from the scriptures, to guide 
and influence the saints. 

Secondly, That this Spirit is inward, in my Query 2. 
opinion needs no interpretation or commentary, ,^Y^^J^ *^ , 
Me dwelleth with you, and shall be in you. This in- 
dwelling of the Spirit in the saints, as it is a thing 
most needful to be known and believed, so is it as 
positively asserted in the scripture as any thing else 
can be. If so be that the Spirit of God dwell in you, 
saith the apostle to the Romans, chap. viii. 9. And 
again, Know ye not that your body is the temple of the 



42 PROPOSITION II. 

Holy Ghost, 1 Cor. vi. 1 9. And that the Spirit of God 
dwelleth in you ? 1 Cor. iii. 1 6. Without this the 
apostle reckoneth no man a Christian. If any man 
(saith he) have not the Spirit of Christ, he is none of his. 
These words immediately follow those above-men- 
tioned out of the epistle to the' Romans, But ye are 
not in thefleshy^but in the Spirit, if so be the Spirit of God 
The Spirit dwell inyou. The context of which showeth,that the 
within, the apostlc reckoneth it the main token of a Christian, 

main to--*^, .., , ., r • i r 

ken of a Doth positivclj and negatively: tor in the lormer 
Christian, y^rses he show^eth how the carnal mind is enmity 
against God, and that such as are in the flesh cannot 
please him. Where subsuming, he adds concerning 
the Romam, that they are not in the flesh, if the Spirit 
of God dwell in them. What is this but to affirm, 
that they in whom the Spirit dwells are no longer 
in the flesh, nor of those who please not God, 
but are become Christians indeed ? Again, in the 
next verse he concludes negatively, that If any man 
have not the Spirit of Christ, he is none of his; that is, 
he is no Christian. He then that acknowledges 
himself ignorant and a stranger to the inward in- 
being of the Spirit of Christ in his heart, doth 
thereby acknowledge himself to be yet in the car- 
nal mind, which is enmity to God ; to be yet in 
the flesh, where God cannot be pleased ; and in 
short, whatever he may otherways know or believe 
of Christ, or however much skilled or acquainted 
with the letter of the holy scripture, not yet to be, 
notwithstanding all that, attained to the least de- 
gree of a Christian ; yea, not once to have em- 
braced the Christian religion. For take but away 
the Spirit, and Christianity remains no more 
Christianity, than the dead carcase of a man, when 
the soul and spirit is departed, remains a man ; 
which the living can no more abide, but do bury 
out of their sight, as a noisome and useless thing, 
however acceptable it hath been when actuated 
and moved by the soul. Lastly, Whatsoever is ex- 



GF IMMEDIATE REVELATION. 43 

veUent<f whatsoever is nohle, tvhatsoever is worthy^ what- 
soever is desirable in the Christian faith, is ascribed 
to this Spirit, without which it could no more sub- 
sist than the outward world without the sun. Here- 
unto have all true Christians, in all ages, attributed 
their strength and liie. It is by this Spirit that 
they avouch themselves to have been converted 
to God, to have been redeemed from the world, 
to have been strengthened in their weakness, 
comforted in their afflictions, confirmed in their 
temptations, imboldened in their sufferings, and 
triumphed in the midst of all their persecutions. 
Yea, the writings of all true Christians are full of The great 
the great and notable things which they all affirm b"e acts^ 
themselves to have done, by the pow er, and virtue, Jji^t have 
and efficacy of this Spirit of God working in them, are^pe^r- 
// is the Spirit that quickenetL John vi. 63. It was ft^^^^-^y 

^L. o • • 7 J A '• T ^"^ Spirit 

the optrit that gave them utterance, Acts ii. 4. it was in all ages. 
the Spirit by which Stephen spake, That the Jews 
were not able to resist, Acts vi. 10. It is such as 
walk after the Spirit that receive no condemnation, 
Horn. viii. 1 . It is the law of the Spirit that makes 
free, ver. 2. It is by the Spirit of God dwelling in 
us, that we are redeemed from the flesh, and from the 
carnal mind, ver. 9. It is the Spirit of Christ dwelling 
in us that quickeneth our mortal bodies, ver. 11. It is 
through this Spirit that the deeds of the body are 
mortified, and life obtained, ver. 13. It is by this 
Spirit that we are adopted, and cry ABBA, Father, 
ver. l.*}. It is this Spirit that beareth witness with our 
spirit that we are the children of God, ver. 1 6. It is 
this Spirit that helpeth our infirmities, and maketh inter- 
cession for us, with groanings which cafinot be uttered, 
ver. 26. It is by this Spirit that the glorious things 
which God hath laid up for us, which neither out- 
ward ear hath heard, nor outward eye hath seen, nor the 
heart of man conceived by all his reasonings, are 
revealed unto us, 1 Cor. ii. 9, 10. It is by this 
Sj)irit that both wisdom and hioivlcdge, and faith, 
.8 



14 PROPOSITION II. 

and miracles^ and tongues^ and prophecies^ are obtain- 
ed, 1 Cor. xii. 8, 9, 10. It is by this Spirit that we 
are all baptized into one body^ ver. 1 3. In short, what 
thing relating to the salvation of the soul, and to 
the life of a Christian, is rightly performed, or ef- 
fectually obtained, without it ? And what shall 
I say more ? For the time would fail me to tell of 
all those things which the holy men of old have de- 
clared, and the saints of this day do themselves en- 
joy, by the virtue and power of this Spirit dwelling 
in them. Truly my paper could not contain the 
many testimonies whereby this truth is confirmed; 
wherefore, besides what is above-mentioned out of 
the fathers, whom all pretend to reverence, and 
those of Luther and Melancthon, I shall deduce yet 
one observable testimony out of Calvin^ because 
not a few of the followers of his doctrine do re- 
fuse and deride (and that, as it is to be feared, 
because of their own non-experience thereof) 
this way of the Spirit's in-dwelling, as uncertain 
and dangerous ; that so, if neither the testimony of 
the scripture, nor the sayings of others, nor right 
reason can move them, they may at least be re- 
proved by the words of their own master, who 
saith in the third book of his Institutions, cap, 2. 
on this wise : 
Calvin of " But they allege. It is a bold presumption for 
sity"oTuie " ^"y ^^ pretend to an undoubted knowledge of 
Spirit's in- " God's will ; wliich (saith he) I should grant unto 
£^us!'"^ " them, if we should ascribe so much to ourselves 
" as to subject the incomprehensible counsel of 
"God to the rashness of our understandings. But 
" while we simply say with Paul, that we have receiv- 
" ed not the spirit of this world, but the Spirit which is 
" of God, by whose teaching we know those things 
" that are given us of God, what can they prate 
" against it without reproaching the Spirit of God ? 
" For if it be an horrible sacrilege to accuse any 
" revelation coming from him, either of a lie, of un- 



OF IMMEDIATE REVELATION. 4$ 

" certainty or ambiguity, in asserting its certain- 
" ty wherein do we offend ? But they cry out, That 
*' it is not without great temerity that we dare so 
" boast of the Spirit of Christ. Who would believe 
'• that the sottishness of these men were so great, 
" who would be esteemed the masters of the world, 
" that they should so fail in the first principles of 
" religion ? Verily I could not believe it, if their 
" own writings did not testify so much. Paul ac- 
" counts those the Sons of God, who are actuated by 
^Uhe Spirit of God; but these will have the children 
" of God actuated by their own spirits without the 
'• Spirit of God. He will have us call God Father, 
" the Spirit dictating that term unto us, which only 
" can witness to our spirits that we are the Sons of 
" God. These, though they cease not to call upon 
" God, do nevertheless dismiss the Spirit, by whose 
*' guiding he is rightly to be called upon. He denies 
'' them to be the Sons of God, or the Servants of 
" Christ, who are not led by his Spirit ; but these 
'* feign a Christianity that needs not ,the Spirit of 
" Christ. He takes away the hope of a blessed resur^ 
" rection, unless we feel the Spirit residing in us ; 
" but these feign a hope without any such a feeling; 
" but perhaps they will answer, that they deny not 
" but that it is necessary to have it, only of modesty 
" and humility we ought to deny and not acknowl- 
" edge it. What means he then, when he commands 
" the Corinthians to try themselves, if they be in the 
" faith ; to examine themselves, whether they have 
" Christ, whom whosoever acknowledges not dwell- 
" ing in him, is a reprobate ? By the Spirit which 
" he hath given us, saith John, we know that he abideth 
" in us. And what do we then else but call in 
" question Christ's promise, while we would be 
" esteemed the servants of God without his Spirit, 
" which he declared he would pour out upon all his ? 
" Seeing these things are the first grounds of piety, 
" it is miserable blindness to accuse Christians of 



46 PROPOSITION 11. 

ufe^s°"\' " pri^^» because they dare glory of the presence 

presence, " of the Spirit ; without which glorying, Christian- 

Uy mulr " ^^y itself could not be. But by their example 

cease. " they declare, how truly Christ spake, saying, That 

" his Spirit was unknown to the world, and that 

" those only acknowledge it with whom it re- 

" mains." Thus far Calvin. 

If therefore it be so, why should any be so fool- 
ish as to deny, or so unwise as not to seek after this 
Spirit, which Christ hath promised shall dwell in 
his children ? They then that do suppose the in- 
dwelling and leading of his Spirit to be ceased, 
must also suppose Christianity to be ceased, which 
cannot subsist w ithout it. 
Query 3. Thirdly, What the work of this Spirit is, is part- 
what is \y bcforc showu, which Christ compriseth in two or 
oftheSpir- thrcc things. He will guide you into all truth; He will 
^t • . teach you all things^ and bring all things to your remem- 
is.and brance. Since Christ hath provided for us so good 
XIV. 26. g^j^ instructer, w^hy need we then lean so much 
to those traditions and commandments of men 
wherewith so many Christiansh?i\e burthened them- 
selves } Why need we set up our own carnal and 
The s irit ^orrupt rcason for a guide to us in matters spirit- 
the guide, ual, as somc w ill needs do } May it not be com- 
plained of all such, as the Lord did of old concern- 
ing Israel by the prophets, Jer. ii. 1 3. For my peo- 
ple have committed two evils, they have forsaken me, the 
fountain of living waters, and hewed them out cisterns, 
broken cisterns, that can hold no water? Have not ma- 
ny forsaken, do not many deride and reject, this 
inward and immediate guide, this Spirit that leads 
into all truth, and cast up to themselves other ways, 
broken ways indeed, which have not all this while 
brought them out of the flesh, nor out of the world, 
nor from under the dominion of their own lusts 
and sinful affections, whereby truth, which is only 
rightly learned by this Spirit, is so much a stran- 
ger in the earth ? 



OF IMMEDIATE REVELATION. 47 

From all then that hath been mentioned con- 
cerning this promise, and these words of Christ, it 
will follow, that Christians are always to be led in- ^J^^^IJ^^'. 
wardly and immediately by the Spirit of God dwell- ance to 
ing in them, and that the same is a standing and ^iJ^fJ^jj 
perpetual ordinance, as well to the church in gen- and peo- 
eral in all ages, as to every individual member in ^^^' 
particular, as appears from this argument : 

The promises of Christ to his children are Yea 
and Amen,, and cannot fail, but must of necessity 
be fulfilled. 

But Christ hath promised, that the Comforter^ 
the Holy Ghosts the Spirit of truths shall abide with 
his children forever, shall dwell with them, shall 
be in them, shall lead them into all truth, shall 
teach them all things, and bring all things to their 
remembrance : 

Therefore the Comforter^ the Holy Ghost, the 
Spirit of truth, his abiding with his children, &c. is 
Yea and Amen, Src. 

Again : No man is redeemed from the carnal 
mind, which is at enmity with God, which is not 
subject to the law of God, neither can be : no man 
is yet in the Spirit, but in the flesh, and cannot please 
God, except he in whom the Spirit of God dwells. 

But every true Christian is in measure redeem- 
ed from the carnal mind, is gathered out of the en- 
mity, and can be subject to the law of God ; is out 
of the flesh, and in the Spirit, the Spirit of God 
dwelling in him. 

Therefore every true Christian hath the Spirit 
of God dwelling in him. 

Again : Whosoever hath not the Spirit of Christ, is 
noneofhis ; that is, no child, no friend, no disciple of 
Christ. 

But every true Christian is a child, a friend, a 
disciple of Christ : 

Therefore every true Christian hath the Spirit 
of Christ. 



48 



PROPOSITION II. 



Moreover: Whosoever is the temple of the 
Holy Ghost, in him the Spirit of God dwelleth and 
abideth. 

But every true Christian is the temple of the Ho- 
ly Ghost : 

Therefore in every true Christian the Spirit of 
God dwelleth and abideth. 

But to conclude : He in whom the Spirit of God 
dwelleth, it is not in him a lazy, dumb, useless 
thing; but it moveth, actuateth, governeth, in- 
structeth, and teacheth him all things whatsoever 
are needful for him to know; yea, bringeth all 
things to his remembrance. 

But the Spirit of God dwelleth in every true 
Christian : 

Therefore the Spirit of God leadeth, instruct- 
eth, and teacheth every true Christian whatsoever 
is needful for him to know. 
Object- §. XI. But there are some that will confess, That 
the Spirit doth now^ lead and influence the saints, 
but that he doth it only subjectively, or in a blind 
manner, by enlightening their understandings, to 
understand and believe the truth delivered in the 
scriptures ; but not at all by presenting those truths 
to the mind by way of object, and this they call 
Medium incognitum assentieridi, as that of whose ivork- 
ing a man is not sensible. 
Answ. This opinion, though somewhat more tolerable 
than the former, is nevertheless not altogether ac- 
cording to truth, neither doth it reach the fulness 
of it. 
Arg. 1. 1. Because there be many truths, which, as they 

are applicable to particulars and individuals, and 
most needful to be known by them, are in no-wise 
to be found in the scripture, as in the following 
proposition shall be shown. 

Besides, the arguments already adduced do prove, 
that the Spirit doth not only subjectively help us to 
discern truths elsewhere delivered, but also object- 



OP IMMEDIATE REVELATION. 49 

ively present those truths to our minds. For that 
which teacheth me all things, and is given me for 
that end, without doubt presents those things to 
my mind which it teacheth me. It is not said, It 
shall teach you how to understand those things that are 
written ; but, It shall teach you all things. Again, 
That which brings all things to my remembrance, 
must needs present them by way of object ; else it 
were improper to say. It brought them to my re- 
membrance ; but only, that it helpeth to remem- 
ber the objects brought from elsewhere. 

My second argument shall be drawn from the Arg. e. 
nature of the new covenant ; by which, and those 
that follow, I shall prove that we are led by the 
Spirit both immediately and objectively. The nature 
of the new covenant is expressed in divers places ; 
and, 

First, Isa. lix. 21. As for me, this is my covenant Proof i. 
with them, saith the Lord ; My Spirit that is upon thee, 
and my words which I have put into thy mouth, shall 
not depart out of thy mouth, nor out of the mouth of 
thy seed, nor out of the mouth of thy seed^s seed, saith 
the Lord, from henceforth and for ever. By the lat- The lead- 
ter part of this is sufficiently expressed the perpet- '^1%^} 
uity and continuance of this promise, It shall not ^ " 
depart, saith the Lord from henceforth and forever. 
In the former part is the promise itself, which is the 
Spirit of God being upon them, and the words of 
God being put into their mouths. 

First, This was immediate, for there is no men- i.imme- 
tion made of any medium ; he saith not, I shall by *^*^*«^y' 
the means of such and such writings or books, 
convey such and such words into your mouths ; 
but My words, I, even I, saith the Lord, have put into 
your mouths. 

Secondly, This must be objectively ; for [the words 2. object 
piU into the mouth'] are the object presented by him. i^eiy. 
He saith not. The words which ye shall see written, 
my Spirit shall only enlighten your understandings, 



the. 



50 J>ROPOSITION II. 

to assent unto ; but positively, My words,, which T 
have put into thy mouthy 8^c. From whence I argue 
thus: 

Upon whomsoever the Spirit remaineth always, 
and putteth words into his mouth, him doth the 
Spirit teach immediately^ objectively, and continually. 

But the Spirit is always upon the seed of the 
righteous, and putteth words into their mouths, 
neither departeth from them : 

Therefore the Spirit teacheth the righteous im- 
mediately, objectively, and continually. 
Proof 2. Secondly, The nature of the new covenant is yet 
more amply expressed, Jer. xxxi. 33. which is again 
repeated and reasserted by the apostle, Heb. viii. 
10, 11. in these words. For this is the covenant that 
I will make with the house of Israel, after those days, 
saith the Lord, I will put my laivs into their minds, and 
write them in their hearts, and I will be to them a God, 
and they shall be to me a people. And they shall not 
teach every man his neighbour, and every man his 
brother, saying. Know the Lord ; for they shall all 
know me, from the least to the greatest. 

The object here is God^s law placed in the 

heart, and written in the mind ; from whence they 

become God's people, and are brought truly to 

know him. 

The differ- j ^j^' ^^^ -g ^^^ ^^^ distinguished from the 

ence be- i ? i /> i • 

tween the gospcl ; the law bciore was outward, written m 
andl^-^ tables of stone, but now is inward, written in the 
ward law. heart : of old the people depended upon their 
priests for the knowledge of God, but now they 
have all a certain and sensible knowledge of Him ; 
concerning which Augustine speaketh well, in his 
book De Litera 8C ^iritu ; from whom Aquinas 
first of all seems to have taken occasion to move 
this question, TVhether the new law be a written law, 
or an implanted larv 1 Lex scripta, vel lex indita ? 
Which he thus resolves, affirming. That the new law, 
or gospel, is not properly a laio written, as the old was, 



OP IMMEDIATE REVELATION. 51 

but Lex indita, an implanted law ; and that the old 
law was written ivithout^ but the new laiv is written with- 
in^ on the table of the heart. 

How much then are they deceived, who, instead 
of n\aking the gospel preferable to the law, have 
made the condition of such as are under the gospel 
far worse ? For no doubt it is a far better and 
more desirable thing to converse with God imme- 
diately., than only mediately., as being an higher and The gospel 
more glorious dispensation : and yet these men tioS^more 
acknowledge that many under the law had imme- fiorious 
diate converse with God, whereas they now cry it o/theiaw. 
is ceased. 

Again : Under the law there was the holy of 
holies, into which the high priest did enter, and 
received the word of the Lord immediately from be- 
twixt the cherubims, so that the people could then 
certainly know the mind of the Lord ; but now, 
according to these men's judgment, we are in a far 
worse condition, having nothing but the outward 
letter of the scripture to guess and divine from; 
concerning the sense or meaning of one verse of 
which scarce two can be found to agree. But Je- 
sus Christ hath promised us better things, though 
many are so unwise as not to believe him, even to 
guide us by his own unerring Spirit, and hath rent 
and removed the vail, whereby not only one, and 
that once a year, may enter ; but all of us, at all 
times, have access unto him, as often as we draw 
near unto him with pure hearts : he reveals his will 
to us by his Spirit, and writes his laws in our hearts. 
These things then being thus premised, I argue, 

Where the law of God is put into the mind, and 
written in the heart, there the object of faith, and 
revelation of the knowledge of God, is inward., im- 
mediate., and objective. 

But the law of God is put into the mind, and 
written in the heart of every true Christian, un- 
der the new covenant. 

9 



52 PROPOSITION II. 

Therefore the object of faith, and revelation of 
the knowledge of God to every true Christian, is 
inward, immediate, and objective. 

The assumption is the express words of scrip- 
ture : the proposition then must needs be true, ex- 
cept that which is put into the mind, and written in the 
heart, were either not inward, not immediate, or not 
objective, which is most absurd. 
Arg. 3. §. XII. The third argument is from these words 

The a- of John, 1 John ii. ver. 27. But the anointing, which 
recom"^ yc have received of him, abideth in you, and ye need 
mended,as not that any man teach you : but the same anointing 
teacheth you of all things, and is truth, and is no lie ; 
and even as it hath taught you, ye shall abide in 
him, 

1. First, This could not be any special, peculiar, 
ommon. ^^ extraordinary privilege, but that which is com- 
mon to all the saints, it being a general epistle, 
directed to all them of that age. 

2. Secondly, The apostle proposeth this anointing 
Certain. ^^ them, as a more certain touch-stone for them 

to discern and try seducers by, even than his own 
writings ; for having in the former verse said, that 
he had written some things to them concerning 
such as seduced them, he begins the next verse. 
But the anointing, S^c. and ye 7ieed not that any man 
teach you, S^'c. w^hich infers, that having said to 
them what can be said, he refers them for all to 
the inward anointing, which teacheth all things, 
as the most firm, constant, and certain bulw^ark 
against all seducers. 
3 And Lastly, That it is a lasting and continuing 

Lasting, thing ; the anointing which abideth. If it had not 
been to abide in them, it could not have taught 
them all things, neither guarded them against all 
hazard. From which I argue thus. 

He that hath an anointing abiding in him, which 
teacheth him all things, so that he needs no man 
to teach him, hath an inward and immediate teach- 



OF IMMEDIATE REVELATION. 53 

er, and hath some things inwardly and immediate- 
ly revealed unto him. 

But the saints have such an anointing ; 

Therefore, &c. 

r could prove this doctrine from many more 
places of scripture, which for brevity's sake I 
omit ; and now come to the second part of the 
proposition, where the objections usually formed 
against it are answered. 

§. XIII. The most usual is, That these revelations Object* 
are uncertain. 

But this bespeaketh much ignorance in the op- Answ. 
posers ; for we distinguish between the thesis and 
the hypothesis ; that is, between the proposition and 
supposition. For it is one thing to affirm, that the 
true and undoubted revelation of God''s Spirit is certain 
and infallible ; and another thing to affirm, that this 
or that particular person or people is led infallibly 
by this revelation in what they speak or write, be- 
cause they affirm themselves to be so led by the 
inward and immediate revelation of the Spirit. 
The first is only asserted by us, the latter may be 
called in question. The question is not who are 
or are not so led : But whether all ought not or 
may not be so led ? 

Seeing then we have already proved that Christ '^^^ *^®^- 
hath promised his Spirit to lead his children, and the^spirit's 
that every one of them both ought and may be led ^^oved^^ 
by it, if any depart from this certain guide in deeds, 
and yet in words pretend to be led by it into 
things that are not good, it will not from thence fol- 
low, that the true guidance of the Spirit is uncer- 
tain, or ought not to be followed ; no more than it 
will follow that the sun showeth not light, because 
a blind man, or one who wilfully shuts his eyes, 
falls into a ditch at noon-day for want of light ; or 
that no words are spoken, because a deaf man 
hears them not ; or that a garden full of fragrant 
flowers has no sweet smell, because he that has 



54 PROPOSITION II. 

lost his smelling doth not smell it ; the fault then 
is in the organ, and not in the object. 

All these mistakes therefore are to be ascribed 
to the weakness or wickedness of men, and not to 
that Holy Spirit. Such as bend themselves most 
against the certain and infallible testimony of the 
Spirit use commonly to allege the example of the 
old Gnostics^ and the late monstrous and mischiev- 
ous actings of the Anabaptists of Munster^ all which 
toucheth us nothing at all, neither weakens a whit 
our most true doctrine. Wherefore, as a most sure 
bulwark against such kind of assaults, was subjoin- 
ed that other part of our proposition thus : More- 
over these divine and inward revelations^ ivhich we es- 
tablish as absolutely necessary for the founding of the 
true faith, as they do not, so neither can they at any 
time, contradict the Scriptures^ testimony, or sound reason. 
Byexperi- Besides the intrinsic and undoubted truth of 
®"^®' this assertion, we can boldly affirm it from our 
certain and blessed experience. For this Spirit 
never deceived us, never acted nor moved us to 
any thing that was amiss ; but is clear and mani- 
fest in its revelations,which are evidently discerned 
by us, as we wait in that pure and undefiled light of 
God (that proper and fit organ') in which they are 
received. Therefore if any reason after this 
manner, 

{That because some wicked, ungodly, devilish men 
have cornmitted wicked actions, and have yet more wick- 
edly asserted, that they were led into these things by the 
Spirit of God ; 

Therefore, No man ought to lean to the Spirit of 

God, or seek to be led by it,) 

The absur- ^ utterly deny the consequence of this proposition, 

dity of the which, were it to be received as true, then would all 

quence. faith inGod and hope of salvation become uncertain^ 

and the Christian religion be turned into mere Seep- 

ticism. For after the same manner I might reason 

thus : 



OP IMMEDIATE REVELATION. 



55 



Because Eve was deceived by the lying of the 
serpent ; 

Therefore she ought not to have trusted to the 
promise of God. 

Because the old world was deluded by evil spir- 
its ; 

Therefore ought neither Noah^ nor Abraham^ 
nor Moses., to have trusted the Spirit of the Lord. 

Because a lying spirit spake through the four 
hundred prophets, that persuaded Ahab to go up 
and fight at Ramoth Gilead ; 

Therefore the testimony of the true Spirit in Mi- 
caiah was uncertain, and dangerous to be followed. 

Because there were seducing spirits crept into 
the church of old ; 

Therefore it was not good, or it is uncertain, to 
follow the anointings which taught all things, and 
is truth, and is no lie. 

Who dare say, that this is a necessary conse- 
quence ? Moreover, not only the faith of the 
saints and church of God of old, is hereby render- 
ed uncertain, but also the faith of all sorts of 
Christians now is liable to the like hazard, even 
of those who seek a foundation for their faith else- 
where than from the Spirit. For I shall prove by 
an inevitable argument, ab incommodo., i. e. from 
the inconveniency of it, that if the Spirit be not 
to be followed upon that account, and that men 
may not depend upon it as their guide, because 
some, while pretending thereunto, commit great 
evils ; that then, neither tradition, nor the script- 
ures, nor reason, which the Papists., Protestants^ and 
Socinians do respectively make the rule of their 
faith, are any whit more certain. The Romanists i- instan- 
reckon it an error to celebrate Easter any other auion.*'^^ 
ways than that church doth. This can only be 
decided by tradition. And yet the Greek church, 
which equally layeth claim to tradition with her- 
self, doth it otherwise. Yea, so little effectual is 



C.26 



56 PROPOSITION II. 

HbT^Ec- tradition to decide the case, that Polycarpus, the 
cies.iib.5. disciple of John, and ^mVe^z^^, the bishop of Rome, 
who immediately succeeded them, according to 
whose example both sides concluded the question 
ought to be decided, could not agree. Here of 
necessity one of them must err, and that following 
tradition. Would the Papists now judge we dealt 
fairly by them, if we should thence aver, that tradi- 
tion is not to be regarded ? Besides, in a matter of 
far greater importance the same difficulty will oc- 
cur, to wit, in the primacy of the bishop of Home ; 
for many do affirm, and that by tradition, that in 
the first six hundred years the Roman prelates nev- 
er assumed the title of Universal Shepherds nor were 
acknowledged as such. And, as that which alto- 
gether overturneth this precedency, there are that 
allege, and that from tradition also, that Peter 
never saw Rome ; and that therefore the bishop 
of Rome cannot be his successor. Would you 
Romanists think this sound reasoning, to say as you 
do? 

Many have been deceived, and erred grievous- 
ly, in trusting to tradition ; 

Therefore we ought to reject all traditions, yea, 
even those by which we affirm the contrary, and, 
as we think, prove the truth. 

Lastly, In the ^council of Florence, the chief doc- 
Fi^°sess. tors of the Romish and Greek churches did debate 
\odam^° whole scssious long concerning the interpretation 
conc.Eph. of one sentence of the council of Ephesus, and of 
Act.6.ses3. ;^pip]^fj^j^i^s^ and Basilius, neither could they ever 
Cone. agree about it. 

Fior^bess. g^condly. As to the scripture, the same difficul- 

^onc. ty occurreth : the Lutherans affirm they beheve con- 

srp 480.' substantiation by the scripture; \\h\QhiheCalvinists 

&.seq. deny, as that which, they say, according to the 

same scripture, is a gross error. The Calvinists 

again affirm absolute predestination, which the Armin- 

ians deny, affirming the contrary j wherein both 



*Conc. 



OF IMMEDIATE REVELATION. 57 

affirm themselves to be ruled by the scripture and 
reason in the matter. Should I argue thus then 
to the Calvinists? 

Here the Lutherans and Arminians grossly err, 
by following the scripture ; 

Therefore the scripture is not a good nor cer- 
tain rule ; and e contrario. 

Would either of them accept of this reasoning a& 
good and sound ? What shall I say of the Episcopa- 
lians^ Presbyterians^ Independents, and Anabaptists of 
Great Britain, who are continually buffeting one 
another with the scripture ? To whom the same . 
argument might be alleged, though they do all 
unanimously acknowledge it to be the rule. 

And Thirdly, as to reason, I shall not need to ^- ^^ rea- 
say much ; for whence come all the controversies, 
contentions, and debates in the world, but because The de- 
every man thinks he follows right reason ? Hence Y^^^ . 

c i 1 I'll ir-t- hence ari- 

ot old came the jangles between the Stoics, Pla- sing be- 
tonists. Peripatetics, Pythagoreans, and Cynics, as of oM^and^ 
late betwixt the Aristotelians, Cartesians, and other late phi- 
naturalists : Can it be thence inferred, or will the ^""'^P^^''- 
Socinians, those great reasoners, allow us to con- 
clude, because many, and those very wise men, 
have erred, by following, as they supposed, their 
reason, and that with what diligence, care and in- 
dustry they could, to find out the truth, that there- 
fore no man ought to make use of it at all, nor be 
positive in what he knows certainly to be ration- 
al ? And thus far as to opinions ; the same uncer- 
tainty is no less incident unto those other princi- 
ples. 

§. XIV. But if we come to practices, though I Anabap- 
confess I do with my whole heart abhor and detest thei/wiid 
those wild practices which are written concerning P^'^ctjces, 
the Anabaptists of Munster ; I am bold to say, as testants 
bad, if not worse things, have been committed by p"sts^or 
those that lean to tradition, scripture, and reason : their wars 
wherein also they have averred themselves to have shed! wch 



58 



PROPOSITION II. 



fn^^Trf- ^^^^ authorized bj these rules. I need but men- 
ture for it. tioii all the tumults, seditions, and horrible blood- 
shed, wherewith Europe hath been afflicted these 
divers ages ; in which Papists against Papists^ Cal- 
vinists against Calvinists, Lutherans against Luthe- 
rans, and Papists assisted by Protestants, against 
other Protestants assisted by Papists, have misera- 
bly shed one another's blood, hiring and forcing 
men to kill each other, who were ignorant of the 
quarrel, and strangers one to another : all, mean- 
while, pretending reason for so doing, and plead- 
ing the lawfulness of it from scripture. 
J'^'^fl^r' For what have the Papists pretended for their 
and rea- many massttcres, acted as well m France as else- 
Tco^r^* where, but tradition, scripture, and reason? Did 
for perse- they not Say, that reason persuaded them, tradition 
murdei\" allowed them, and scripture commanded them, to 
persecute, destroy, and burn heretics, such as de- 
nied this plain scripture. Hoc est corpus meum. This 
is my body ? And are not the Protestants assenting 
to this bloodshed, who assert the same thing, and 
encourage them, by burning and banishing, while 
their brethren are so treated for the same cause ? 
Are not the islands of Great Britain and Ireland^ 
yea, and all the Christian world, a lively example 
hereof, which were divers years together as a 
theatre of blood; where many lost their lives, 
and numbers of families were utterly destroyed 
and ruined } For all which no other cause was 
principally given, than the precepts of the scrip- 
ture. If we then compare these actings with those 
of Munster, we shall not find great difference ; for 
both affirmed and pretended they were called, 
and that it was lawful to kill, burn, and destroy the 
wicked. We must kill all the wicked, said those 
Anabaptists, that we, that are the saints, may possess 
the earth. We must burn obstinate heretics, say the 
Papists, that the holy church of Rome may be purg^ 
edof rotten members^ and may live in peace. We 



OF IMMEDIATE REVELATION. ^9 

must cut off seducing separatists, say the Prelatical 
Protestants^ who trouble the peace of the church, and 
refuse the divine hierarchy, and rehgious ceremo- 
nies thereof. We must kill, say the Calvinisiic Pres- 
byterians, the Profane Malignants, who accuse th^ 
Holy Consistorial and Presbyterian government, 
and seek to defend the Popish and Prelatic hie- 
rarchy; as also those other sectaries that trouble 
the peace of our church. What difference I pray 
thee, impartial reader, seest thou betwixt these ? 

If it be said, The Anabaptists went without, and Object- 
against the authority of the magistrate; so did not the 
other ; 

I might easily refute it, by alleging the mutual Answ. 
testimonies of these sects against one another. The 
behaviour of the Papists towards Henry the Third 
and Fourth of France ; their designs upon James ^l^'^l^^l 
the Sixth in the gunpowder treason ; as also their cruelties. 
principle of the Pope^s power to depose kings for 
the cause of heresy, and to absolve their subjects 
from their oath, and give them to others, proves it 
against them. 

And as to the Protestants, how much their ac- Protestant 
tions differ from those other above-mentioned, violences 
may be seen by the many conspiracies and tu- cutionHn 
mults which they have been active in, both in |n°^/and' 
Scotland and England, and which they have acted and HoI- 
within these hundred years in divers towns and ^^"**' 
provinces of the Netherlands. Have they not oft- 
entimes sought, not gjily from the Popish magis' 
trates, but even from those that had begun to re- 
form, or that had given them some liberty of ex- 
ercising their religion, that they might only be 
permitted, without trouble or hindrance, to exer- 
cise their religion, promising they would not hin- 
der or molest the Papists in the exercise of theirs ? 
And yet did they not on the contrary, so soon as 
they had power, trouble and abuse those fellow- 
citizens, and turn them out of the city, and, which 

10 ^ 



60 



PROPOSITION II. 



is worse, even such who together with them had 
forsaken the Popish rehgion ? Did they not these 
things in many places against the mind of the mag- 
istrates ? Have they not publicly, with contume- 
lious speeches, assaulted their magistrates, from 
whom they had but just before sought and obtain- 
ed the free exercise of their religion ? Represent- 
ing them, so soon as they opposed themselves to 
their hierarchy^ as if they regarded neither God 
nor religion ? Have they not by violent hands 
possessed themselves of the Popish churches^ so 
called, or by force, against the magistrates' mind, 
taken them away ? Have they not turned out of 
their office and authority whole councils of mag- 
istrates, under pretence that they were addict- 
ed to Popery ? Which Popish magistrates neverthe- 
less they did but a little before acknowledge to be 
ordained hy God ; affirming themselves obliged to 
yield them obedience and subjection, not only for 
fear, but for conscience' sake ; to whom moreover 
the very preachers and overseers of the reformed 
church had willingly sworn fidelity ; and yet af- 
terwards have they not said, that the people are 
bound to force a wicked prince to the observation 
of God's word ? There are many other instances 
of this kind to be found in i\\e\r histories^ not to 
mention many worse things, which we know to 
have been acted in our time, and which for brevi- 
ty's sake I pass by. 
Lutheran I might say much of the Lutherans^ whose tumult- 
aeditions uous actious agaiust their magistrates not pro- 

si28Linst the . ~ . 

reformed fcssiug the Lutheran profession^ are testified of by 
arTd^as^sauit several historians worthy of credit. Among oth- 
upon the ers, I shall propose only one example to the read- 
BrTnden!*^ Cf's Consideration, which fell out at Berlin in the 
burg,&c. year 1615. "Where the seditious multitude of 
in^Germa- ^^ fjutheran citizens, being stirred up by the dai- 
ly clamours of their preachers, did not only with 
violence break into the houses of the reformed 



OP IMMEDIATE REVELATION. 61 

teachers, overturn their libraries, and spoil their 
furniture ; but also with reproachful words, yea, 
and with stones, assaulted the Marquis of Bran- 
denburg^ the Elector's brother, while he sought by 
smooth words to quiet the fury of the multitude; 
they killed ten of his guard, scarcely sparing him- 
self, who at last by flight escaped out of their 
hands." All which sufficiently declares, that the 
concurrence of the magistrate doth not alter their 
principles, but only their method of procedure. 
So that for my own part, I see no difTerence be- 
twixt the actings of those of Munster^ and these 
others, (whereof the one pretended to be led by 
the Spirit^ the other by tradition^ scripture^ and rea- 
son^) save this, that the former were rash, heady, 
and foolish,in their proceedings,and therefore were 
the sooner brought to nothing, and so into con- 
tempt and derision : but the other being more po- 
litic and wise in their generation, held it out lon- 
ger, and so have authorized their wickedness more, 
with the seeming authority of law and reason. 
But both their actuigs being equally evil, the dif- 
ference appears to me to be only like that which 
is between a simple silly thief, that is easily catch- 
ed,and hanged without any more ado ; and a compa- 
ny of resolute bold robbers,who being better guard- 
ed, though their offence be nothing less, yet by 
violence do, to shun the danger, force their mas- 
ters to give them good terms. 

From all which then it evidently follows, that 
they argue very ill, who despise and reject any 
principle because men pretending to be led by it 
do evil ; in case it be not the natural and conse- 
quential tendency of that principle to lead unto 
those things that are evil. 

Again : It doth follow from what is above as- 
serted, that if the Spirit be to be rejected upon 
this account, all those other principles ought on the 



62 PROPOSITIQN II. 

same account to be rejected. And for my part, 
as I have never a whit the lower esteem of the 
blessed testimony of the holy scriptures, nor do the 
less respect any solid tradition, that is answerable 
and according to truth ; neither at all despise rea- 
son, that noble and excellent faculty of the mind, 
r'e^ect^^the t>ecause wickcd men have abused the name of 
certainty them, to covcr their wickedness, and deceive the 
erriSgs'JJi. simple; so would I not have any reject or doubt 
rit of God, the Certainty of that unerring Spirit which God 
fahe"%e- ^^^^ givcu liis children, as that which can alone 
tenders to guide them into all truth, because some have false- 
ly pretended to it. 

§. XV. And because the Spirit of God is the 
fountain of all truth and sound reason, therefore we 
have well said. That it cannot contradict either the 
testimony of the scriptMre, or right reason : " Yet (as 
the proposition itself concludeth, to the last part of 
which I now come) it will not from thence follow, 
that these divine revelations are to be subjected to 
the examination either of the outward testimony 
of scripture, or of the human or natural reason of 
man, as to a more noble and certain rule or touch- 
stone ; for the divine revelation, and inward illu- 
mination, is that which is evident by itself, forcing 
the well-disposed understanding, and irresistibly 
moving it, to assent by its own evidence and clear- 
ness, even as the common principles of natural 
truths do bend the mind to a natural assent." 

He that denies this part of the proposition must 
needs affirm, that the Spirit of God neither can, 
nor ever hath manifested itself to man without 
the scripture, or a distinct discussion of reason ; 
or that the efficacy of this supernatural principle, 
working upon the souls of men, is less evident than 
natural principles in their common operations; 
both which are false. 

For, First, Through all the scriptures we may 
observe, that the manifestation and revelation of 



OF IMMEDIATE REVELATION. 63 

God by his Spirit to the patriarchs, prophets, and 
apostles, was immediate and objective^ as is above 
proved ; which they did not examine by any other 
principle, but their own evidence and clearness. 

Secondly, To say that the Spirit of God has less The self- 

tj ' J jT ^ evidence 

evidence upon the mind of man than natural prin- of the Spi- 
ciples have, is to have too mean and too low "^• 
thoughts of it. How comes David to invite us to 
taste and see that God is good^ if this cannot be felt 
and tasted ? This were enough to overturn the 
faith and assurance of all the saints, both now and 
of old. How came Paul to be persuaded, that noth- 
ing could separate him from the love of God^ but by that 
evidence and clearness which the Spirit of God 
gave him? The apostle John^^\ho knew well where- 
in the certainty of faith consisted, judged it no ways 
absurd, without further argument, to ascribe his 
knowledge and assurance,and that of all the saints, 
hereunto in these words^Hereby know we that we dwell 
in him, and he in us, because he hath given us of his Spir- 
it, 1 John iv. 13. And again, chap. v. ver. 6. It is 
the Spirit that beareth witness, because the Spirit is truth. 
Observe the reason brought by him. Because the 
Spirit is truth ; of whose certainty and infallibility 
I have heretofore spoken. We then trust to and 
confide in this Spirit, because we know, and cer- 
tainly believe, that it can only lead us aright, and 
never mislead us ; and from this certain confidence 
it is that we affirm, that no revelation coming The Spirit 
from it can ever contradict the scripture's testimo- S'^^not 
ny nor right reason : not as making this a more scripture 
certain rule to ourselves, but as condescending to ?e°ason?^* 
such, who not discerning the revelations of the 
Spirit, as they proceed purely from God, will try 
them by these mediums. Yet those that have their 
spiritual senses, and can savour the things of the 
Spirit, as it were in prima instantia, i. e. at the first 
blush, can discern them without, or before they ap- 
ply them either to scripture or reason; just as a 



64 



PROPOSITION II. 



de^mon- good asfrononur can calculate an eclipse infallibly, 
strations bj which he can conclude (if the order of nature 
troill'oray coiitinuo, and some strange and unnatural revolu- 
and geom- tion intervene not) there will be an eclipse of the 
^^'^' sun or moon such a day, and such an hour ; yet can 
he not persuade an ignorant rustic of this, until he 
visibly see it. So also a mathematician can infalli- 
bly know, by the rules of art, that the three angles 
of a right triangle are equal to two right angles ; 
yea, can know them more certainly than any man 
by measure. And some geometrical demonstrations 
are by all acknowledged to be infallible, which 
can be scarcely discerned or proved by the sen- 
ses ; yet if a geometer be at the pains to certify 
some ignorant man concerning the certainty of his 
art, by condescending to measure it, and make it 
obvious to his senses, it will not thence follow, that 
that measuring is so certain as the demonstration 
itself, or that the demonstration would be uncer- 
tain without it. 

§. XVI. But to make an end, I shall add one ar- 
gument to prove, that this inward, immediate, ob- 
jective revelation, which we have pleaded for all 
along, is the only sure, certain, and unmoveable 
foundation of all Christian faith ; which argument, 
when well weighed, I hope will have weight with 
all sorts of Christians, and it is this : 
immedi- That which all professors of Christianity/, of what 
SonThe^ kind soever, are forced ultimately to recur unto, 
immovea- when prcsscd to the last ; that for and because of 
da^tioTof which all other foundations are recommended, and 
SanSth accounted worthy to be believed, and without 
which they are granted to be of no weight at all, 
must needs be the only most true, certain, and un- 
moveable foundation of all Christian faith. 

But inward, immediate, objective revelation by 
the Spirit, is that which all professors of Christian- 
ity, of what kind soever, are forced ultimately to 
recur unto, &c. 



OF IMMEDIATE REVELATION. 65 

Therefore, &;c. 

The proposition is so evident, that it will not be J^^^^H 
denied ; the assumption shall be proved by parts, tion, their 

And First, as to the Papists, they place their glJdTradi- 
foundation in the judgment of the church and tra- tion, why? 
dition. If we press them to say. Why they beheve 
as the church doth? their answer is. Because the 
church is always led by the infallible Spirit. So here 
the leading of the Spirit is the utmost foundation. 
Again, if we ask them. Why we ought to trust tra- 
dition? they answer. Because these traditions were 
delivered us by the doctors and fathers of the church; 
which doctors and fathers, by the revelation of the 
Holy Ghost, commanded the church to observe them. 
Here again all ends in the revelation of the Spirit. 

And for the Protestants and Socinians, both which Protest- 
acknowledge the scriptures to be the foundation socinians 
and rule of their faith ; the one as subjectively in- g^^'^^.^^gg 
fiuenced by the Spirit of God to use them, the their 
other as managing them with and by their own fj^foun- 
reason ; ask both, or either of them, Why they dation, 
trust in the scriptures, and take them to be their ^^^^"^ 
rule? their answer is. Because we have in them the 
mind of God delivered, unto us by those to whom these 
things were inwardly, immediately, and objectively re- 
vealed by the Spirit of God ; and not because this 
or that man wrote them, but because the Spirit of 
God dictated them. 

It is strange then that men should render that so christians 
uncertain and dangerous to follow, upon which ^^,"^"11' 
alone the certain ground and loundation oi their nature, 
own faith is built ; or that they should shut them- I'a'llon'cla" 
selves out from that holy fellowship with God, sedcon- 
which only is enjoyed in the Spirit, in which we fcriptire. 
are commanded both to walk and live. 

If any reading these things find themselves mov- 
ed, by the strength of these scripture-arguments, 
to assent and believe such revelations necessary, 
and yet find themselves strangers to them, which, 



66 



PROPOSITION II. 



as I observed in the beginning, is the cause that 
this is so much gainsaid and contradicted, let them 
know, that it is not because it is ceased to become 
the privilege of every true Christian that they do 
not feel it, but rather because they are not so much 
Christians by nature as by name ; and let such 
know, that the secret light which shines in the 
heart, and reproves unrighteousness, is the small 
beginning of the revelation of God's Spirit, which 
was first sent into the world to reprove it of sin, 
John xvi. 8. And as by forsaking iniquity thou 
comest to be acquainted with that heavenly voice 
in thy heart, thou shalt feel, as the old man, or the 
naturalman, that savoureth not the things of God's 
kingdom, is put off, with his evil and corrupt af- 
fections and lusts ; I say, thou shalt feel the new- 
man, or the spiritual birth and babe raised, which 
hath its spiritual senses, and can see, feel, taste, 
handle, and smell the things of the Spirit; but 
till then the know^ledge of things spiritual is but 
^^^^^ ,. as an historical faith. But as the description of 

wants his ii'ipi n • i ii-i 

sight sees the light 01 the sun, or of curious colours to a blind 
ligh?^ man, who, though of the largest capacity, cannot 
so well understand it by the most acute and lively 
description, as a child can by seeing them; so 
neither can the natural man, of the largest capaci- 
ty, by the best words, even scripture-words, so 
well understand the mysteries of God^s kingdom^ as 
the least and weakest child w^ho tasteth them, 
by having them revealed inwardly and objectively by 
the Spirit. 

Wait then for this in the small revelation of 
that pure light which first reveals things more 
known ; and as thou becomest fitted for it, thou 
shalt receive more and more, and by a living ex- 
perience easily refute their ignorance, who ask, 
How dost thou know that thou art actuated by the 
Spirit of God ? Which will appear to thee a ques- 
tion no less ridiculous, than to ask one whose 



OF THE SCRIPTURES. 67 

eyes are open, How he knows the sun shines at 
noon-day? And though this be the surest and 
certainest way to answer all objections; yet by 
what is above written it may appear, that the 
mouths of all such opposers as deny this doctrine 
may be shut, by unquestionable and unanswerable 
reasons. 

PROPOSITION III. 

Concerning the Scriptures. 

From these revelations of the Spirit of God to the 
saints, have proceeded the Scriptures of Truth, 
which contain, 

I. A faithful historical account of the actings of 
God's people in divers ages ; with many singu- 
lar and remarkable providences attending them. 

II. A prophetical account of several things, where- 
of some are already past, and some yet to come. 

III. A full and ample account of all the chief prin- 
ciples of the doctrine of Christy held forth in 
divers precious declarations, exhortations, and 
sentences, which, by the moving of God's Spirit, 
were at several times, and upon sundry occa- 
sions, spoken and written unto some churches 
and their pastors. 

Nevertheless, because they are only a declaration 
of the fountain, and not the fountain itself, there- 
fore they are not to be esteemed the principal 
ground of all truth and knowledge, nor yet the 
adequate primary rule of faith and manners. 
Yet because they give a true and faithful testi- 
mony of the first foundation, they are and may 
be esteemed a secondary rule, subordinate to 
the spirit, from which they have all their excel- , , 
lency and certamty : tor as by the mward testi- 13. Rom. 
mony of the Spirit we do alone truly know them, ^*"' ^^' 
so they testify. That the Spirit is that Guide by 



68 PROPOSITION III. 

which the saints are led into all Truth ; therefore, 
according to the scriptures, the Spirit is the first 
and principal leader. Seeing then that we do 
therefore'receive and believe the scriptures be- 
cause they proceeded from the Spirit, for the 
very same reason is the Spirit more originally 
and principally the rule, according to the receiv- 
ed maxim in the schools. Propter quod unumquod- 
que est tale, illud ipsum est magis tale : That for 
which a thing is such, that thing itself is more 
such. 

§. I. The former part ofthis proposition, though 
it needs no apology for itself, yet it is a good apol- 
ogy for us, and will help to sweep away that, 
among many other calumnies, wherewith we are 
often loaded, as if we were vilifiers and deniers 
?^®3?^^= of the scriptures : for in that which we affirm of 

scriptures , r ' i t • i 

the most them, it doth appear at what high rate we value 
writfnir them, accounting them, without all deceit or equiv- 
in the ocation, the most excellent writings in the world ; 
to which not only no other writings are to be pre- 
ferred, but even in divers respects not comparable 
thereto. For as we freely acknowledge that their 
authority doth not depend upon the approbation 
or canons of any church or assembly; so neither 
can we subject them to the fallen, corrupt, and de- 
filed reason of man : and therein as we do freely 
agree with the Protestants against the error of the 
Romanists, so on the other hand, we cannot go the 
length of such Protestants as make their authority 
to depend upon any virtue or power that is in the 
writings themselves; but we desire to ascribe all 
to that Spirit from which they proceeded. 

We confess indeed there wants not a majesty in 
the style, a coherence in the parts, a good scope 
in the whole ; but seeing these things are not dis- 
cerned by the natural, but only by the spiritual man, 
it is the Spirit of God that must give us that belief 



OP THE SCRIPTURES. 



69 



of the scriptures which may satisfy our conscien- 
ces ; therefore some of the chief among Protest- 
ants^ both in their particular writings and public 
confessions, are forced to acknowledge this. 

Hence Calvin^ though he saith he is able to prove Caiyins 
that if there be a God in heaven, these writings thatthe 
have proceeded from him, yet he concludes another ^g^laii^i^ 
knowledge to be necessary. Instit. lib. 1 . cap. 7. sect. 4. is from the 

" But if (saith he) we respect the consciences, ^p*"^' - 
" that they be not daily molested with doubts, and 
" hesitate not at every scruple, it is requisite that 
" this persuasion which we speak of be taken high- 
" er than human reason, judgment, or conjecture ; 
" to wit, from the secret testimony of the Spirit." 
And again, " To those who ask, that we prove unto 
" them.) by reason., that Moses and the prophets were 
" inspired of God to speaTc, I answer, That the testi- 
" mony of the Holy Spirit is more excellent than 
" all reason." And again, " Let this remain a firm 
" truth, that he only whom the Holy Spirit hath 
" persuaded, can repose himself on the scripture 
" with a true certainty." And lastly, " This then 
" is a judgment which cannot be begotten but by 
" an heavenly revelation, &c." 

The same is also affirmed in the first public con- f^^. ^^^' 
fession of the French churches, published in the thS-rench 
year 1559. Art. 4.. "We know these books to be «i^"'^«hes. 
" canonical, and the most certain rule of our faith, 
" not so much by the common accord and consent 
" of the church, as by the testimony and inward 
" persuasion of the Holy Spirit." 

Thus also in the 5th article of the confession of churches 
faith, of the churches of Holland, confirmed by ^^"rt lb""* 
the Synod of Dort. " We receive these books only same. 
" for holy and canonical, — not so much because 
" the church receives and approves them, as be- 
" cause the Spirit of God doth witness in our hearts 
"thatthey areofGod." 



70 



PROPOSITION III. 



S?*S)n- ^^^ lastly, The divines^ so called, at Westminster^ 
fession the who began to be afraid of, and guard against, the 
^*™®' testimony of the Spirit, because they perceived a 
dispensation beyond that which they were under 
beginning to dawn, and to eclipse them ; yet could 
they not get by this, though they have laid it down 
neither so clearly, distinctly, nor honestly as they 
that went before. It is in these words. Chap. I . 
Sect. 5. " Nevertheless our full persuasion and as- 
" surance of the infallible truth thereof, is from 
" the inward work of the Holy Spirit, bearing wit- 
" ness by and with the Word in our hearts." 

By all which it appeareth how necessary it is 
to seek the certainty of the scriptures from the 
Spirit, and no where else. The infinite j ang- 
lings and endless contests of those that seek their 
authority elsewhere, do w itness to the truth here- 
of. 
Apocry- Por the ancients themselves, even of the first 

^ ^' centuries, were not agreed among themselves con- 

conc. cerningthem; while some of them rejected books 
58*lnCod' "^hich wc approvc, and others of them approv- 
Ec. 163. * ed those which some of us reject. It is not 
Laod.heid unknown to such as are in the least acquaint- 
in the year ed with antiquity, what great contests are con- 
ded from ccming the second epistle of Peter, that oi^ James, 
the canon the sccoud and third of John, and the Revela- 
wbdomof tions, which many, even very ancient, deny to 
j°Irt^^T' ^^^^ been written by the beloved disciple and 
bias, the brother of James, but by another of that name. 
Macca- What should then become of Christians, if they 
wnich the had not received that Spirit, and those spiritual 
Carthir/ senses, by which they know how to discern the 
held in the tfue from the /o/^c .^ It is the privilege of Christ's 
received, shccp indeed that they hear his voice, and re- 
fuse that of a stranger; which privilege being ta- 
ken away, we are left a prey to all manner of 
wolves. 



OF THE SCRIPTURES. ' 71 

§. II. Though then we do acknowledge the scrip- 
tures to be very heavenly and divine writings, the 
use of them to be very comfortable and necessary 
to the church of Christ, and that we also admire 
and give praise to the Lord, for his wonderful 
providence in preserving these writings so pure 
and uncorrupted as we have them, through so long 
a night of apostacy, to be a testimony of his truth 
against the wickedness and abominations even of 
those whom he made instrumental in preserving 
them, so that they have kept them to be a witness 
aarainst themselves ; yet we may not call them the ^iie Scrip- 
principal fountain of all truth and knowledge, nor not the 
yet the first adequate rule of faith and manners ; Principal 

1 .1 • • 1 r • r 1 11 ground 01 

because the prmcipal lountam oi truth must be the truth, 
Truth itself; i. e. that whose certainty and author- 
ity depends not upon another. When we doubt of 
the streams of any river or flood, we recur to the 
fountain itself; and having found it, there we de- 
sist, we can go no farther, because there it springs 
out of the bowels of the earth, which are inscruta- 
ble. Even so the writings and sayings of all men 
we must bring to the Word of God, I mean the 
Eternal Word, and if they agree hereunto, we 
stand there. For this Word always proceedeth, 
and doth eternally proceed from God, in and by 
which the unsearchable wisdom of God, and un- 
searchable counsel and will conceived in the heart 
of God, is revealed unto us. That then the scrip- 
ture is not the principal ground of faith and 
knowledge, as it appears by what is above spo- 
ken, so it is proved in the latter part of the propo- 
sition ; which being reduced to an argument, runs 
thus : 

That whereof the certainty and authority de- 
pends upon another, and which is received as 
truth because of its proceeding from another, is 
not to be accounted the principal ground and ori- 
gin of all truth and knowledge : 



72 



PROPOSITION III. 



Bat the scriptures' authority and certainty de- 
pend upon the Spirit by which they were dictated ; 
and the reason why they were received as truth is, 
because they proceeded from the Spirit : 

Therefore they are not the principal ground of 
truth. 

To confirm this argument, I added the school 
maxim. Propter quod unumquodqiie est tale^ illud ipsurn 
magis est tale. Which maxim, though I confess it 
doth not hold universally in all things, yet in this 
it doth and will very well hold, as by applying it, 
as we have above intimated, will appear. 
Neither The Same argument will hold as to the other 

the prima- branch of the proposition. That it is not the primary 
ry rule of adequate rule of faith and manners ; thus, 
manners. That which is uot the rule of my faith in believ- 
ing the scriptures themselves, is not the primary 
adequate rule of faith and manners : 

But the scripture is not, nor can it be, the rule 
of that faith by which I believe them, &;c. 

Therefore, &;c. 
, But as to this part we shall produce divers ar- 

Spirit is guments hereafter. As to what is affirmed, that 
the rule, ^j^^ Spirit, and not the scriptures, is the ride, it is large- 
ly handled in the former proposition ; the sum 
whereof I shall subsume in one argumejit, thus. 

If by the Spirit we can only come to the true 
knowledge of God ; if by the Spirit we are to be 
led into all truth, and so be taught of all things ; 
then the Spirit, and not the scriptures, is the 
foundation and ground of all truth and knowl- 
edge, and the primary rule of faith and man- 
ners : 

But the first is true, therefore also the last. 

Next, the very nature of the gospel itself de- 
clareth that the scriptures cannot be the only and 
chief rule of Christians, else there should be no dif- 
ference betwixt the law and the gospel ; as from 
the nature of the new covenant, by divers scrip- 



OP THE SCRIPTURES. 73 

tures described in the former proposition, is 
proved. 

But besides these which are before mentioned, ^^ j^^\ 
herein doth the law and the gospel differ, in that gospel dif- 
the te, being outwardly written, brings under ^®^* 
condemnation^ but hath not life in it to save ; whereas 
the gospel^ as it declares and makes manifest the 
evil, so, being an inward powerful thing, it gives 
power also to obey, and deliver from the evil. 
Hence it is called ^vafyiT^iov^ which is glad tidings. 
The law or letter^ which is without us, kills; but 
the gospel^ which is the inward spiritual law^ gives 
life; for it consists not so much in words as in vir- 
tue. Wherefore such as come to know it, and be 
acquainted with it, come to feel greater power 
over their iniquities than all outward laws or rules 
can give them. Hence the apostle concludes, 
Rom. vi. 14. Sin shall not have dominion over you: for 
ye are not under the law, but under grace. This grace 
then that is inward, and not an outward law, is to 
be the rule of Christians. Hereunto the apostle 
commends the elders of the church, saying, j^cts 
XX. 32. jind now, Brethren, I commend you to God, 
and to the word of his grace, which is able to build you 
up, and to give you an inheritance among all them 
which are sanctified. He doth not commend them 
here to outward laws or writings, but to the word 
of grace, which is inward ; even the spiritual latv, 
which makes free, as he elsewhere affirms, Rom, 
viii. 2. The law of the Spirit of life in Christ Jesus, 
hath made me free from the law of sin and death. 
This spiritual law is that which the apostle de- 
clares he preached and directed people unto, 
which' was not outward, as by Rom.x. 8. is mani- 
fest; where distinguishing it from the law, he 
saith, The word is nigh thee, in thy heart, and in thy 
mouth ; and this is the ivord of faith which we preach. 
From what is above said I argue thus : 



74 



PROPOSITION III. 



The principal rule of Christians under the gospel 
is not an outward letter, nor law outwardly writ- 
ten and delivered, but an inward spiritual law, 
engraven in the hearty the law of the Spirit of life^ the 
word that is nigh in the heart and in the mouth. 

But the letter of the scripture is outward, of 
itself a dead thing, a mere declaration of good 
things, but not the things themselves: 

Therefore it is not, nor can be, the chief or 

principal rule of Christians. 

Se nof ^" §• '^'* Thirdly, That which is given to Christians 

the rule, fop a rule and guide, must needs be so full, that 

it may clearly and distinctly guide and order them 

in all things and occurrences that may fall out. 

But in that there are numberless things, with 
regard to their circumstances, which particular 
Christians may be concerned in, for which there 
can be no particular rule had in the scriptures; 

Therefore the scriptures cannot be a rule to 
them. 

I shall give an instance in two or three particu- 
lars to prove this proposition. It is not to be 
doubted but some men are particularly called to 
some particular services ; their being not found 
in which, though the act be no general positive 
duty, yet in so far as it may be required of them, 
is a great sin to omit; forasmuch as God is zeal- 
ous of his glory, and every act of disobedience to 
his will manifested, is enough not only to hinder 
one greatly from that comfort and inward peace 
which otherwise he might have, but also bringeth 
condemnation. 

As for instance, Some are called to the ministry 
of the word : Paul saith. There was a necessity upon 
him to preach the gospel; wo unto me^ if I preach not. 

If it be necessary that there be now ministers of 
the church, as well as then, then there is the same 
necessity upon some, more than upon others, to 
occupy this place; which necessity, as it may be in- 



OP THE SCRIPTURES. 75 

cumbent upon particular persons, the scripture 
neither doth nor can declare. 

If it be said, That the qualifications of a minister Object- 
are found in the scripture^ and by applying these quali- 
fications to myself I may know whether the fit for such 
a place or not ; 

I answer. The qualifications of a bishop^ or mew- Anew. 
ister^ as they are mentioned both in the epistle to 
Timothy and Titus^ are such as may be found in a 
private Christian ; yea, which ought in some mea- 
sure to be in every true Christian : so that this 
giveth a man no certainty. Every capacity to an 
office giveth me not a sufficient call to it. 

Next again. By what rule shall I judge if I be 
so qualified ? How do I know that I am sober^ meek^ 
holy, harmless ? Is it not the testimony of the Spirit 
in my conscience that must assure me hereof? And 
suppose that I was qualified and called, yet what 
scripture-rule shall inform me, Whether it be my 
duty to preach in this or that place, in France or 
England, Holland or Germany ? Whether I shall 
take up my time in confirming the faithful, reclaim- 
ing heretics, or converting infidels, as also in wri- 
ting epistles to this or that church ? 

The general rules of the scripture, viz. To he 
diligent in my duty, to do all to the glory of God, and 
for the good of his church, can give me no light in this 
thing. Seeing two different things may both have 
a respect to that way, yet may I commit a great 
error and offence in doing the one, when I am call- 
ed to the other. If Paw/, when his face was turn- 
ed by the Lord toward Jerusalem, had gone back to 
Achaia or Macedotiia, he might have supposed he 
could have done God more acceptable service, in 
preaching and confirming the churches, than in be- 
ing shut up in prison in Judea; but would God have 
been pleased herewith ? Nay certainly. Obedience 
is better than sacrifice ; and it is not our doing that 
which is good simply that pleaseth God. but that 

12 



another. 



76 PROPOSITION IIL 

good which he willeth us to do. Every member 
hath its particular place in the body, as the apos- 
tle showeth, 1 Cor. xii. If then, I being the foot, 
should offer to exercise the office of the hand; or 
being the hand, that of the tongue ; my service 
would be troublesome, and not acceptable ; and in- 
stead of helping the body, I should make a schism 
Tfcat in it. So that that which is good for another to do, 
good for may be sinful to me ; for as masters will have their 
one to do, servants to obey them, according to their good 
sinful to pleasure, and not only in blindly doing that which 
may seem to them to tend to their master's profit, 
whereby it may chance (the master having business 
both in the field and in the house) that the servant 
that knows not his master's will may go to the field, 
when it is the mind of the master he should stay and 
do the business of the house, would not this ser- 
vant then deserve a reproof, for not answering his 
master's mind ? And what master is so sottish and 
careless, as, having many servants, to leave them 
in such disorder as not to assign each his particu- 
lar station, and not only the general terms of doing 
that which is profitable ? which would leave them 
in various doubts, and no doubt end in confusion. 
Shall we then dare to ascribe unto Christ, in the 
ordering of his church and servants, that which in 
man might justly be accounted disorder and con- 
fusion ? The apostle showeth this distinction well, 
of giiS!**^' Rom. xii. 6, 7, 8. Having then gifts differing accord- 
ing to the grace that is given to us ; whether prophecy^ 
let us prophesy according to the proportion of faith ; 
or ministry., let us wait on our ministering ; or he that 
teacheth^ on teaching ; or he that exhorteth^ on exhor- 
tation. Now what scripture-rule showeth me that 
I ought to exhort, rather than prophesy.'* or to 
minister, rather than teach ? Surely none at all. 
Many more difficulties of this kind occur in the 
life of a Christian. 

Moreover, that which of all things is most need- 



. 



OP THE SCRIPTURES. 77 

ful for him to know, to wit, whether he really be ^f ^^^^'fj^^. 
in the faith, and an heir of salvation, or not, the tion can 
scripture can give him no certainty in, neither can {J]^es^*^"sP* 
it be a rule to him. That this knowledge is ex- sure thee? 
ceedingly desirable and comfortable all do unani- 
mously acknowledge ; besides that it is especially 
commanded, 2 Cor. xiii.5. Examine T/ourselves^wheth- 
er ye be in the faith., prove yourselves ; know ye not 
your own selves., how that Jesus Christ is in you, ex- 
cept ye be reprobates ? And 2. Pet. i. 10. Wherefore 
the rather^ brethren, give all diligence to moke your ?'' 

calling and election sure. Now I say. What scrip- 
ture-rule can assure me that I have true faith ? 
That my calling and election is sure ? 

If it be said. By comparing the scripture-marks of 
true faith with mine : 

I demand. Wherewith shall I make this observa- 
tion ? What shall ascertain me that I am not mis- 
taken? It cannot be the scripture : that is the mat- 
ter under debate. 

if it be said. My own heart : 

How unfit a judge is it in its own case ? And 
how like to be partial, especially if it be yet un- 
renewed ? Doth not the scripture say, that it is The heart 
deceitful above all things ? I find the promises, I ceufuu * 
find the threatenings,in the scripture; but whotell- 
eth me that the one belongs to me more than the 
other.'* The scripture gives me a mere declara- 
tion of these things, but makes no application ; so 
that the assumption must be of my own making, 
thus ; as for example : I find this proposition in 
scripture ; 

He that believes, shall be saved : thence I draw 
the assumption. 

But I, Robert, believe ; 

Therefore, / shall be saved. 

The minor is of my own making, not expressed 
in the scripture ; and so a human conclusion, not 
a divine position; so that my faith and assurance 



78 PROPOSITION in. 

here is not built upon a scripture proposition, but 
upon an human principle; which, unless I be sure 
of elsewhere, the scripture gives me no certainty 
in the matter. 

Again, If I should pursue the argument further, 
and seek a new medium out of the scripture, the 
same difficulty would occur : thus. 

He that hath the true and certain marks of true 
faith, hath true faith; 

But I have those marks : 

Therefore I have true faith. 

For the assumption is still here of my own mak- 
ing, and is not found in the scriptures ; and by con- 
sequence the conclusion can be no better, since it 
still foUoweth the weaker proposition. This is in- 
deed so pungent, that the best of Protestants^ who 
^^J"' .. plead for this assurance, ascribe it to the inward 
mony of testimony of the Spirit ; as Calvin^ in that large ci- 
the s^Jd of t^tion, cited in the former proposition. So that, 
scripture- not to seck farther into the writings of the primi- 
promises. ^-^^ Protestants^ w^hich are full of such expressions, 
even the Westminster confession of faith affirmeth, 
Chap. 18. Sect. 12. " This certainty is not a bare 
" conjecture and probable persuasion, grounded 
" upon fallible hope, but an infallible assurance of 
" faith, founded upon the divine truth of the prom- 
" ise of salvation ; the inward evidences of these 
" graces, unto which these promises are made; the 
" testimony of the Spirit of adoption, witnessing to 
" our spirits that we are the children of God ; 
"which Spirit is the earnest of our inheritance, 
^'•whereby we are sealed to the day of redemption.'''' 

Moreover, the scripture itself, wherein we are 
so earnestly pressed to seek after this assurance, 
doth not at all affirm itself a rule sufficient to give 
it, but wholly ascribeth it to the Spirit, as Rom. 
viii. 1 6. The Spirit itself heareth witness with our 
spirit, thai we are the children of God. 1 John iv. 
1 3. Hereby know we thai we dwell in him, and he 



OF THE SCRIPTURES. 



79 



in us^ because he hath given us of his Spirit ; and 
chap. V. 6. And it is the Spirit that beareth witness^ 
because the Spirit is truth. 

§. IV. Lastly, That cannot be the only, princi- J^^^^^,^^^, 
pal, nor chief rule, which doth not universally reach are not the 
every individual that needeth it to produce the ^^^^^'""^^• 
necessary effect ; and from the use of which, either 
by some innocent and sinless defect, or natural yet 
harmless and blameless imperfection, many who 
are within the compass of the visible church, and 
may, without absurdity, yea, with great probabil- 
ity, be accounted of the elect, are necessarily ex- 
cluded, and that either wholly, or at least from the 
immediate use thereof But it so falls out frequent- 
ly concerning the scriptures, in the case of deaf j jy^^^ 
people, children, and idiots, who can by no means people, 
have the benefit of the scriptures. Shall we then all'd^iSots 
affirm, that they are without any rule to God- instanced. 
ward, or that they are all damned ? As such an 
opinion is in itself very absurd, and inconsistent 
both with the justice and mercy of God, so I know 
no sound reason can be alleged for it. Now if we 
may suppose any such to be under the new coven- 
ant dispensation, as I know none will deny but that 
we may suppose it without any absurdity, we can- 
not suppose them without some rule and means of 
knowledge ; seeing it is expressly affirmed. They 
shall all be taught of God, John vi. 45. And they 
shall all know me from the least to the greatest, Heb. 
viii. 11. But secondly. Though we were rid of this 
difficulty, how many illiterate and yet good men 
are there in the church of God, who cannot read a 
letter in their own mother tongue ? Which imper- 
fection, though it be inconvenient, I cannot tell 
whether we may safely affirm it to be sinful. These 
can have no immediate knowledge of the rule of 
their faith ; so their faith must needs depend upon 
the credit of other men's reading or relating it un- 
to them ; where either the altering, adding, or omit- 



"^ PROPOSITION III. 

ting of a little word may be a foundation in the 
poor hearer of a very dangerous mistake, whereby 
he may either continue in some iniquity ignorant- 
co.fceai'^ ly, or believe a lie confidently. As for example, 
the second The Papists in all their catechisms, and public ex- 
meTiuvom ercises of examinations towards the people, have 
thepeopie. boldly cut away the second command, because it 
seems so expressly to strike against their adora- 
tion and use of images ; whereas many of these 
people, in whom by this omission this false opinion 
is fostered, are under a simple impossibility, or at 
least a very great difficulty, to be outwardly in- 
formed of this abuse. But further; suppose all 
could read the scriptures in their own language ; 
where is there one of a thousand that hath that 
thorough knowledge of the origuial languages in 
which they are written, so as in that respect im- 
3. The un- mediately to receive the benefit of them ? Must 
of the in- not all tlicsc here depend upon the honesty and 
oMat^'^ faithfulness of the interpreters ? Which how un- 
scripture, ccrtaiu it is for a man to build his faith upon, the 
a'd'jiterT ^^^^Y corrcctious, amendments, and various essays, 
tiu^it. which even among Protestayits have been used, 
(whereof the latter have constantly blamed and 
corrected the former, as guilty of defects and er- 
rors,) doth sufficiently declare. And that even the 
last translators in the vulgar languages need to be 
corrected (as I could prove at large, were it prop- 
er in this place) learned men do confess. 

But last of all, there is no less difficulty occurs 
even to those skilled in the original languages, 
who cannot so immediately receive the mind of 
the authors in these writings, as that their faith 
doth not at least obliquely depend upon the hon- 
esty and credit of the transcribers, since the orig- 
inal copies are granted by all not to be now ex- 
Hieron. ^^"^- Of which transcribers Jerom in his time com- 
Epist. 28. plained, saying, lliat they wrote not what they founds 
P^247.^^° 6w^ what they understood. And Epiphanius saith, That 



OP THE SCRIPTURES. 



81 



in the good and correct copies of Luke it was written, ASL^chor" 
that Christ wept, and that Irenaeus doth cite it ; but tom. oper. 
that the Catholics blotted it out, fearing lest heretics 
should have abused it. Other fathers also declare, 
that whole verses were taken out of Mark, because of 
the Manichees. 

But further, the various readings of the Hebrew ^^^ ^ead- 
character by reason of the points, which some plead ings of the 
for, as coeval with the first writings, which others, ^Iracter, 
with no less probability, allege to be a later in- &c. 
vention ; the disagreement of divers citations of 
Christ and the apostles with those passages in the 
Old Testament they appeal to ; the great contro- 
versy among the fathers, whereof some highly ap- 
prove the Greek Septuagint, decrying and render- 
ing very doubtful the Hebrew copy, as in many pla- 
ces vitiated, and altered by the Jews ; other some, 
and particularly Jerom, exalting the certainty of 
the Hebrew, and rejecting, yea even deriding, the 
history of the Septuagint, which the primitive 
church chiefly made use of; and some fathers that 
lived centuries before him, affirmed to be a most 
certain thing; and the many various readings in 
divers copies of the Greek, and the great alterca- 
tions among the fathers of the first three centuries, 
who had greater opportunity to be better informed 
than we can now lay claim to, concerning the 
books to be admitted or rejected, as is above ob- 
served ; I say, all these and much more which 
might be alleged, puts the minds even of the 
learned into infinite doubts, scruples, and inextri- 
cable difficulties: whence we may very safely con- 
clude, that Jesus Christ, who promised to be always 
with his children, to lead them into all truth, to 
guard them against the devices of the enemy, and to 
establish their faith upon an unmoveable rock, left 
thena not to be principally ruled by that, which 
was subject in itself to many uncertainties : and 
therefore he gavQ them his Spirit, as their princi- 



82 PROPOSITION III. 

pal guide, which neither moths nor time can wear 
out, nor transcribers nor translators corrupt; which 
none are so young, none so illiterate, none in so re- 
mote a place but they may come to be reached, 
and rightly informed by it. 

Through and by the clearness which that Spir- 
it gives us it is that we are only best rid of those 
difficulties that occur to us concerning the scrip- 
tures. The real and undoubted experience where- 
of I myself have been a witness of, with great ad- 
miration of the love of God to his children in these 
T^nsit letter days : for I have known some of my friends, 
tioas of who profess the same faith with me, faithful ser- 
Smed va^ts of the Most High God, and full of divine 
intheSpir- knowledge of his truth, as it was immediately 
unearned ^^^ iuwardly rcvcalcd to them by the Spirit, from 
ia letters, a truc and living experience, who not only were 
ignorant of the Greek and Hebrew, but even some 
of them could not read their own vulgar language, 
who, being pressed by their adversaries with some 
citations out of the English translation, and find- 
ing them to disagree with the manifestation of 
truth in their own hearts, have boldly affirmed 
the Spirit of God never said so, and that it was 
certainly wrong; for they did not believe that 
any of the holy prophets or apostles had ever 
I written so ; which when I on this account seriously 

examined, I really found to be errors and corrup- 
tions of the translators ; who (as in most transla- 
tions) do not so much give us the genuine signifi- 
cation of the words, as strain them to express that 
which comes nearest to that opinion and notion 
they have of truth. And this seemed to me to suit 
very well with that saying of Augustine, Epist. 1 9. 
ad Hier, Tom. u.fol. 14. after he has said, "That 
" he gives only that honour to those books which 
"are called canonical, as to believe that the au- 
*' thors thereof did in writing not err," he adds, 
"And if I shall meet with any thing in these wri- 



OP THE SCRIPTURES. 83 

tings that seemeth repugnant to truth, I shall 
not doubt to say, that either the volume is faul- 
ty or erroneous ; that the expounder hath not 
reached what was said ; or that I have in no wise 
understood it." So that he supposes that in the 
transcription and translation there may be er- 
rors. 

§. V. If it be then asked me. Whether I think Object. 
hereby to render the scriptures altogether uncertain^ or 
useless ; 

I answer; Not at all. The proposition itself de- Answ, 
clares how much I esteem them ; and provided 
that to the Spirit from which they came be but 
granted that place the scriptures themselves give 
it, I do freely concede to the scriptures the second 
place, even whatsoever they say of themselves ; 
which the apostle Paul chiefly mentions in two 
places, Rom. xv. 4. Whatsoever things were written 
aforetime., were written for our learning., that we through 
patience and comfort of the scriptures might have hope, 
2 Tim. iii. 15, 16, 17. The holy scriptures are able to 
make wise unto salvation., through faith which is in Je- 
sus Christ. All scripture given by inspiration of God, 
is profitable for correction, for instruction in right- 
eousness, that the man of God may be perfect, thorough- 
ly furnished unto every good work. 

For though God doth principally and chiefly lead 
us by his Spirit, yet he sometimes conveys his com- 
fort and consolation to us through his children, 
whom he raises up and inspires to speak or write 
a word in season, whereby the saints are made 
instruments in the hand of the Lord to strengthen 
and encourage one another, which doth also tend 
to perfect and make them wise unto salvation; 
and such as are led by the Spirit cannot neglect. The saints 
but do naturally love, and are wonderfully cher- "mfortis 
ished by, that which proceedeth from the same the same 
Spirit in another; beacuse such mutual emana- au!"^'° 
tions of the heavenly life tend to quicken the mind, 

13 



84 PROPOSITION III. 

when at any time it is overtaken with heaviness. 
Peter himself declares this to have been the end 
of his writing, 2. Pet. i. 12, 13. Wherefore I will not 
be negligent to jmt you always in remembrance of these 
things, though ye know them, and be established in the 
present truth ; yea, I think it meet, as long as I am in 
this tabernacle, to stir you up, by putting you in remem- 
brance. 

God is teacher of his people himself; and there 
is nothing more express, than that such as are un- 
der the new covenant, need no man to teach them : 
yet it was a fruit of Christ's ascension to send 
teachers and pastors for perfecting of the saints. 
So that the same work is ascribed to the scrip- 
tures as to teachers ; the one to make the man of 
God perfect, the other for the perfection of the 
saints. 

As then teachers are not to go before the teach^ 
ing of God himself under the new covenant, but to 
follow after it ; neither are they to rob us of that 
great privilege which Christ hath purchased un- 
to us by his blood ; so neither is the scripture to 
go before the teaching of the Spirit, or to rob us 
of it. 

Ans. 2. Secondly, God hath seen meet that herein we 
should, as in a looking-glass, see the conditions 

The scrip- and experiences of the saints of old ; that finding 

turesa * . x xu • • i-i. i.i_ t_ 

looking our experience answer to theirs, we might thereby 
glass. jjg tj^e more confirmed and comforted, and our 
hope of obtaining the same end strengthened ; that 
observing the providences attending them, seeing 
the snares they were liable to, and beholding their 
deliverances, we may thereby be made wise unto 
salvation, and seasonably reproved and instructed 
in righteousness. 
The scrip- This is the great work of the scriptures, and 
tures* their service to us, that we may witness them ful- 
service" filled in US, and so discern the stamp of God's Spir- 
it and ways upon them, by the inward acquaintance 



OF THE SCRIPTURES. 85 

we have with the same Spirit and work in our 
hearts. The prophecies of the scriptures are also 
very comfortable and profitable unto us, as the 
same Spirit enlightens us to observe them fiilfilled, 
and to be fulfilled ; for in all this it is to be observ- 
ed, that it is only the Spiritual man that can make 
a right use of them : they are able to make the 
man of God perfect, (so it is not the natural man,) 
and whatsoever was written aforetime, was written 
lor our comfort, [our] that are the believers, [our] 
that are the saints ; concerning such the apostle 
speaks : for as for the others, the apostle Peter 
plainly declares, that the unstable and unlearned 
rvrest them to their own destruction : these were they 
that were unlearned in the divine and heavenly 
learning of the Spirit, not in human and school 
literature ; in which we may safely presume that 
Peter himself, being a fisherman, had no skill ; for 
it may with great probability, yea certainty, be ^^-jg 
affirmed, that he had no knowledge of Aristotle'^s 
logic, which both Papists and Protestants now,* *1675. 
degenerating from the simplicity of truth, make 
the handmaid of divinity, as they call it, and a 
necessary introduction to their carnal, natural, 
and human ministry. By the infinite obscure la- 
bours of which kind of men, intermixing their 
heathenish stuff, the scripture is rendered at this 
day of so little service to the simple people ; where- 
of if Jerome complained in his time, now twelve 
hundred years ago, Hierom. Epist. 1 34. ad Cypr, 
Tom, 3. saying, // is wont to befall the most part of 
learned men, that it is harder to understand their ex- 
positions, than the things which they go about to ex- 
pound ; what may we say then, considering those 
great heaps of commentaries since, in ages yet far 
more corrupted } 

§. VI. In this respect above-mentioned then, we 
have shown what service and use the holy scrip- 
tures, as managed in and by the Spirit, are of to 



86 



PROPOSITION III. 



ui^esl^ Jc- ^^^^ church of God ; wherefore we do account them 
ondaiy a sccondarj rule. Moreover, because thej are 
^^ ® commonly acknowledged by all to have been writ- 

ten by the dictates of the Holy Spirit, and that the 
errors which may be supposed by the injury of 
times to have slipped in, are not such but that there 
is a sufficient clear testimony left to all the es- 
sentials of the Christian faith; we do look upon 
them as the only fit outward judge of controversies 
among Christians ; and that whatsoever doctrine 
is contrary unto their testimony, may therefore 
justly be rejected as false. And for our parts, 
we are very willing that all our doctrines and 
practices be tried by them ; which we never re- 
fused, nor ever shall, in all controversies with our 
adversaries, as the judge and test. We shall also 
be very willing to admit it as a positive certain 
maxim, That whatsoever any do, pretending to the Spir- 
it, which is contrary to the Scriptures, be accounted and 
reckoned a delusion of the devil. For as we never 
lay claim to the Spirit's leadings, that we may 
cover ourselves in any thing that is evil ; so we 
know, that as every evil contradicts the scrip- 
tures, so it doth also the Spirit in the first place, 
from which the scriptures came, and whose mo- 
tions can never contradict one another, though 
they may appear sometimes to be contradictory to 
the blind eye of the natural man, as Paul and James 
seem to contradict one another. 

Thus far we have shown both what we believe, 
and what we believe not, concerning the holy scrip- 
tures, hoping we have given them their due place. 
But since they that will needs have them to be 
the only, certain, and principal rule, want not some 
show of arguments, even from the scripture itself, 
(though it no where calls itself so,) by which they 
labour to prove their doctrine ; I shall briefly lay 
them down by way of objections, and answer them, 
before I make an end of this matter. 



OF THE SCRIPTURES. 87 

§. VII. Their first objection is usually drawn Obj. 1 
from Isaiah viii. 20. To the laiv and to the testimony ; 
if they speak not according to this word, it is because 
there is no light in them. Now this law, testimony, 
and word, they plead to be the scriptures. 

To which I answer, That that is to beg the Answ. 
thing in question, and remains yet unproved. Nor 
do I know for what reason we may not safely af- 
firm this laio and ivord to be inward: but suppose 
it was outward, it proves not the case at all for 
them, neither makes it against us ; for it may be 
confessed, without any prejudice to our cause, 
that the outward law was more particularly to 
the Jews a rule, and more principally than to us; 
seeing their law was outward and literal, but ours, 
under the new covenant, (as hath been already 
said,) is expressly affirmed to be inward and spir- 
itual; so that this scripture is so far from making 
against us, that it makes for us. For if the Jews To try all 
were directed to try all things by their law, which whaf? ^ 
was without them, written in tables of stone ; then 
if we will have this advice of the prophet to reach 
us, we must make it hold parallel to that dis- 
pensation of the gospel which we are under : so 
that we are to try all things, in the first place, 
by that word of faith which is preached unto us, 
which the apostle saith is in the heart; and by 
that law which God hath given us, which the 
apostle saith also expressly is written and placed in 
the mind. 

Lastly, If we look to this place according to 
the Greek interpretation of the Septuagint, our ad- 
versaries shall have nothing from thence to carp ; 
yea, it will favour us much ; for there it is said, 
that the law is given us for an help ; which very well 
agrees with what is above asserted. 

Their second objection is from John v. 39. Search Obj. 2. 
the scriptures, Sfc, 



i 



88 PROPOSITION III 

Here^ say the j, we are commanded by Christ him- 
self, to search the scriptures. 

Ans. 1 I answer, First, That the scriptures ought to be 
searched, we do not at all deny ; but are very wil- 
ling to be tried by them, as hath been above de- 
clared : but the question is, JVhether they he the only 
and principal rule ? Which this is so far from prov- 
ing, that it proveth the contrary; for Christ checks 
them here for too high an esteem of the scriptures, 
and neglecting of him that was to be preferred be- 
. fore them, and to whom they bore witness, as the 
following words declare ; for in them ye think ye 

Search the /^^^g eternal life^ and they are they which testify of me : 

scriptures, , m i • i i Tr 

&c and ye will not come unto me, that ye might have life. 

This shows, that while they thought they had eter- 
nal life in the scriptures, they neglected to come 
unto Christ to have life, of which the scriptures 
bore witness. This answers well to our purpose, 
since our adversaries now do also exalt the scrip- 
tures, and think to have life in them; which is no 
more than to look upon them as the only principal 
rule and way to life, and yet refuse to come unto 
the Spirit of which they testify, even the inward 
spiritual law, which could give them life : so that 
the cause of this people's ignorance and unbelief 
was not their want of respect to the scriptures, 
which though they knew, and had an high esteem 
of, yet Christ testifies in the former verses, that 
they had neither seen the Father, nor heard his voice 
at any time; neither had his ivord abiding in them; 
which had they then had, then they had believed 

Ans. 2. in the Son. Moreover, that place may be taken 
in the indicative mood. Ye search the scriptures ; 
which interpretation the Greek word will bear, 
and so Pasor translateth it : which, by the re- 
proof following, seemeth also to be the more gen- 
uine interpretation, as Cyrillus long ago hath ob- 
served. 



OP THE SCRIPTURES. 89 

§. VIII. Their third objection is from these Obj. 3. 
words, Acts. xvii. 11. These were more 7ioble than 
those in Thessalonica, in that they received the word 
tvith all readiness of mind^ and searched the scriptures 
daily., whether those things ivere so. 

Here, say they, the Bereans are commended for 
searching the scriptures., and making them the rule. 

I answer, That the scriptures either are the Ans. 1. 
principal or only rule, will not at all follow from 
this ; neither will their searching the scriptures, 
or being commended for it, infer any such thing : 
for we recommend and approve the use of them 
in that respect as much as any ; yet will it not fol- 
low, that we affirm them to be the principal and 
only rule. 

Secondly, It is to be observed that these were Ans. 2. 
the Jews of Berea, to whom these scriptures, which 
were the law and the prophets, were more partic- TheBere- 

Sins SG&rch" 

ularly a rule ; and the thing under examination ing the 
was, whether the birth, life, works, and sufferings ^'^^kes"'^^^' 
of Christ, did answer to the prophecies that went them not 
before of him ; so that it was most proper for them, JSfe'to try 
being Jews., to examine the apostle's doctrine by doctrines. 
the scriptures ; seeing he pleaded it to be a ful- 
filling of them. It is said nevertheless, in the first 
place. That they received the word with cheerfulness ; 
and in the second place. They searched the scriptures : 
not that they searched the scriptures, and then 
received the word ; for then could they not have 
prevailed to convert them, had they not first mind- 
ed the word abiding in them, which opened their 
understandings; no more than the Scribes and Phar- 
isees, who (as in the former objection we observed) 
searched the scriptures, and exalted them, and 
yet remained in their unbelief, because they had 
not the ivord abiding in them. 

But lastly. If this commendation of the Jewish Ans. 3, 
Bereans might infer that the scriptures were the 
only and principal rule to try the apostle's doctrine 



90 PROPOSITION III. 

by, what should have become of the Gentiles? 
How should they ever have come to have received 
the faith of Christ, who neither knew the scrip- 
tures, nor believed them ? We see in the end of 
the same chapter, how the apostle, preaching to 
The Athe- the Athenians^ took another method, and directed 
stanced. them to somcwhat of God within themselves, that 
they might feel after him. He did not go about to 
proselyte them to the Jewish religion^ and to the 
belief of the law and the prophets^ and from thence 
to prove the coming of Christ ; nay, he took a 
nearer way. Now certainly the principal and only 
rule is not different ; one to the Jews., and another 
to the Gentiles ; but is universal., reaching both : 
though secondary and subordinate rules and means 
may be various, and diversely suited, according as 
the people they are used to are stated and circum- 
stantiated : even so we see that the apostle to the 
Atheniaiis used a testimony of one of their own 
poets, which he judged would have credit with 
them ; and no doubt such testimonies, whose au- 
thors they esteemed, had more weight with them 
than all the sayings of Moses and the prophets , 
whom they neither knew nor would have cared 
for. Now because the apostle used the testimony 
of a poet to the Athenians., will it therefore follow 
he made that the principal or only rule to try 
his doctrine by ? So neither will it follow, that 
though he made use of the scriptures to the Jews^ 
as being a principle already believed by them, 
to try his doctrine, that from thence the scrip- 
tures may be accounted the principal or only 
rule. 

§. IX. The last, and that which at first view 
seems to be the greatest objection, is this : 
nv»* A. V '^^ scripture be not the adequate^ principal^ and 
•'* * only rule., then it would follow that the scripture is not 
complete^ nor the canon filled; that if men he now im- 
mediately led and ruled by the Spirit^ they may add new 



OP THE SCRIPTURES. 



91 



scriptures of equal authority with the old ; whereas eve- 
ry one that adds is cursed : yea^ what assurance have 
we^ but at this rate every one may bring in a new 
gospel according to his fancy? 

The dangerous consequences insinuated in this Answ. 
objection were fully answered in the latter part 
of the last proposition, in what was said a little 
before, offering freely to disclaim all pretended 
revelations contrary to the scriptures. 

But if it be urged. That it is not enough to deny Obj. 1. 
these consequences^ if they naturally follow from your 
doctrine of immediate revelation, and denying the scrip- 
ture to be the only rule ; 

I answer, We have proved both these doc- Ans. 1. 
trines to be true and necessary, according to the 
scriptures themselves ; and therefore to fasten evil 
consequences upon them, which we make appear 
do not follow, is not to accuse us, but Christ and 
his apostles, who preached them. 

But secondly, we have shut the door upon all Ana. 2. 
Buch doctrine in this very position ; affirming, That 
the scriptures give a full and ample testimoivy to all the 
principal doctrines of the Christian faith. For we do 
firmly believe that there is no other gospel or 
doctrine to be preached, but that which was de- 
livered by the apostles ; and do freely subscribe 
to that saying, T/et him that preacheth any other gos- ^*'" *' ®' 
joe/, than that which hath been already preached by 
the apostles, and according to the scriptures, be ac- 
cursed. 

So lie distinguish betwixt a revelation of a new Anewre- 
gospel, and neiv doctrines, and a 7iew revelation of the notVnew^ 

food old gospel and doctrines ; the last we plead for, gospel. 
ut the first we utterly deny. For we firmly be- 
lieve, That no other foundation can any man lay, than 
that which is laid already. But that this revelatioi^ 
is necessary we have already proved; and this dis- 
tinction doth sufficiently guard us against the haz- 
ard insinuated in the objection. 

14 



92 PROPOSITION III. 

onksar^" As to the scHptures being ^. filled canon^ I see 
no necessity of believing it. And if these men, that 
believe the scriptures to be the only rule, will be 
consistent with their own doctrine, they must needs 
be of my judgment ; seeing it is simply impossible 
to prove the canon by the scriptures. For it can- 
not be found in any book of the scriptures, that 
these books, and just these, and no other, are can- 
onical, as all are forced to acknowledge ; how can 
they then evite this argument ? 

That which cannot be proved by scripture is no 
necessary article of faith. 

But the canon of the scripture, to wit, that 
there are so many books precisely, neither more 
nor less, cannot be proved by scripture : 

Therefore, it is no necessary article of faith. 
Obi. 2. I^ they should allege. That the admitting of any 
other books to he now written hy the same Spirit^ might 
infer the admission of 7iew doctrines ; 

I deny that consequence; for the principal or 
fundamental doctrines of the Christian religion, 
are contained in the tenth part of the scripture ; 
but it will not follow thence that the rest are im- 
pertinent or useless. If it should please God to 
bring to us any of those books, which by the inju- 
ry of time are lost, which are mentioned in the 
Booksiost. scripture; di^^ The Prophecy of Enoch ; the Book of 
Nathan^ Sfc. or, the Third Epistle of Paul to the Co- 
rinthians ; I see no reason why we ought not to re- 
ceive them, and place them with the rest. That 
which displeaseth me is, that men should first af- 
firm that the scripture is the only and principal 
rule, and yet make a great article of faith of that 
which the scripture can give us no light in. 

As for instance : How shall a Protestant prove 
by scripture, to such as deny the Epistle o^ James 
to be authentic, that it ought to be received ? 

First, If he would say. Because it contradicts not 
the rest, (besides that there is no mention of it in 



OF THE SCRIPTURES. 93 

any of the rest,) perhaps these men think it doth 
contradict Paul in relation to faith and works. 
But, if that should be granted, it would as well fol- 
low, that every writer that contradicts not the 
scripture, should be put into the canon ; and by 
this means these men fall into a greater absurdity 
than they fix upon us : for thus they would equal 
every one the writings of their own sect with the 
scriptures; for I suppose they judge their own 
confession of faith doth not contradict the scrip- 
tures : Will it therefore follow that it should be 
bound up with the bible ? And yet it seems im- 
possible, according to their principles, to bring 
any better argument to prove the Epistle of Jaines JJ[g E^^g^tl 
to be authentic. There is then this unavoidable of James 
necessity to say, We know it by the same Spirit JJc^alJd"* 
from which it was written ; or otherwise to step how to 
back to Rome, and say. We know by tradition that ^^^^ **" 
the church hath declared it to be canonical ; and 
the church is infallible. Let them find a mean, if 
they can. So that out of this objection we shall 
draw an unanswerable argument ad hominem, to 
our purpose. 

That which cannot assure me concerning an 
article of faith necessary to be believed, is not the 
primary, adequate, only rule of faith, &:c. 

Therefore, &;c. 

1 prove the assumption thus : 

That which caimot assure me concerning the 
canon of the scripture, to wit, that such books are 
only to be admitted, and the Apocrypha excluded, 
cannot assure me of this. 

Therefore, &c. 

And lastly. As to these words, Hev. xxii. 18. Obj.3. 
That if any man shall add unto these things, God 
shall add unto him the plagues that are written in 
this book ; I desire they will show me how it re- Answ. 
lates to any thing else than to that particular proph- 
ecy. It saith not, Now the canon of the scripture 



94 pROPosmoN IV. 

is filled up^ no man is to write more from the Spir- 
it; yea, do not all confess that there have heen 
prophecies and true prophets since ? The Pa- 
pists deny it not. And do not the Protestants af- 
firm, ihsii John Hus prophesied of the reformation f 
Was he therefore cursed ? Or did he therein 
evil ? I could give many other examples, confess- 
^ea^ni^o ^^ ^J thomselvcs. But, moreover, the same was 
add to the in effcct Commanded long before, Prov. xxx. 6. Add 
scriptures. ^^^^ ^^^ ^^^^ f^-^ words^ kst he reprove thee^ and thou 
be found a liar : Yet how many books of the proph- 
ets were written after ? And the same was said 
by Moses^ Deut. iv. 2. Ye shall not add unto the 
fvord which I command you ; neither shall ye diminish 
aught from it. So that, though we should extend 
that of the revelation beyond the particular proph- 
ecy of that book, it cannot be understood but of 
a new gospel, or new doctrines, or of restraining 
man's spirit, that he mix not his human words with 
the divine ; and not of a new revelation of the old,; 
as we have said before. 

PROPOSITrON IV. 

Concerning the Condition of Man in the Fall. 

All Adam''s posterity, or mankind, both Jews and 
Gentiles,, as to the first Adam, or earthly man, is 
fallen, degenerated, and dead; deprived of the 
sensation or feeling of this inward testimony or 
Rom.v.i2, seed of God ; and is subject unto the power, 
nature, and seed of the serpent, which he sow- 
eth in men's hearts, while they abide in this na- 
tural and corrupted estate ; from whence it 
comes, that not only their words and deeds, but 
all their imaginations, are evil perpetually in 
the sight of God, as proceeding from this de- 
praved and wicked seed. Man therefore, as he 
is in this state, can know nothing aright ; yea, 



15 



OP MAN IN THE FALL. 



95 



his^ thoughts and conceptions, concerning God 
and things spiritual^ until he be disjoined from 
this evil seed, and united to the Divine Lights 
are unprofitable both to himself and others. 
Hence are rejected the Socinian and Pelagian 
errors, in exalting a natural light ; as also of the 
Papists^ and most Protestants^ who affirm, That 
man^ without the true grace of God, may be a true min- 
ister of the gospel. Nevertheless, this seed is not 
imputed to infants, until b j transgression they ac- 
tually join themselves therewith; for they are by 
nature the children of wrath, who walk according 
to the power of the prince of the air, the spirit that Eph. H. 
now worketh in the children of disobedience, having 
their conversation in the lusts of the flesh, ful- 
filling the desires of the flesh, and of the mind. 

§. I. Hitherto we have discoursed how the true 
knowledge of God is attained and preserved,- also 
of what use and service the holy scripture is to 
the saints. 

We come now to examine the state and condition 
ofinan as he stands in the fall; what his capacity and 
power is ; and how far he is able, as of himself to ad- 
vance in relation to the things of God. Of this we 
touched a little in .the beginning of the second 
proposition ; but the full, right, and thorough un- 
derstanding of it is of great use and service ; be- 
cause from the ignorance and altercations that 
have been about it, there have arisen great and 
dangerous errors, both on the one hand and on 
the other. While some do so far exalt the light 
of nature, or the faculty of the natural man, as ca- 
pable of himself, by virtue of the inward will, fac- 
ulty, light, and power, that pertains to his nature, 
to follow that which is good, and make real pro- 
gress towards heaven : And of these are the Pe/a- 
gians,^\\di Semi-Pelagians of old; and of late the 
Socinians, and divers others among the Papists. 



96 



PRQl'OSITION IV. 



Others again will needs run into another extreme, 
ttnl's^zeai (^^ wjiom Augustine, among the ancients, first made 
against waj in his declining age, through the heat of his 
e agms. ^^^j against Pelagius^) not only confessing man in- 
capable of himself to do good, and prone to evil ; 
but that in his very mother's womb, and before he 
commits any actual transgression, he is contami- 
nate with a real guilt, whereby he deserves eter- 
nal death : in which respect they are not afraid to 
affirm. That many poor infants are eternally damn- 
ed^ and forever endure the torments of hell. There- 
fore the God of truth, having now again reveal- 
ed his truth (that good and even way) by his 
own Spirit, hath taught us to avoid both these ex- 
tremes. 

That then which our proposition leads to treat 
ofis, 

I. First, What the condition of man is in the fall ; and 
how far incapable to meddle in the things of God. 

II. And secondly, Ttiat God doth not impute this evil 
to infants.) until they actually join with it : that so, by 
establishing the truth, we may overturn the errors 
on both parts. 

III. And as for that Third thing included in the 
proposition itself, concerning these teachers which 
want the grace of God., we shall refer that to the 
tenth proposition, where the matter is more par- 
ticularly handled. 

Part I. §. II. As to the first, not to dive into the many 
curious notions which many have concerning the 

Adam's condition of Adam before the fall, all agree in this. 
That thereby he came to a very great loss, not 
only in the things which related to the outward 
man, but in regard of that true fellowship and 
communion he had with God. This loss was sig- 
nified unto him in the command. For in the day thou 
eatest thereof thou shalt surely die., Gen. ii. 17. This 
death could not be an outward death, or the dis- 
solution of the outward man ; for as to that, he 



OP MAN IN THE FALL. 97 

did not die yet many hundred years after ; so that 
it must needs respect his spiritual life and com- 
munion with God. The consequence of this fall, 
besides that which relates to the fruits of the earth, 
is also expressed, Gen. iii. 24. So he drove out the 
man^ and he placed at the east of the garden of Eden 
cherubims^ atid a faming sword^ which turned every 
way. to keep the rvay of the tree of life. Now whatso- 
ever literal signification this may have, we may 
safely ascribe to this paradise a mystical signifi- 
cation, and truly account it that spiritual commu- 
nion and fellowship, which the saints obtain with 
God by Jesus Christ ; to whom only these cheru- 
bims give way, and unto as many as enter by him, 
who calls himself the Door. So that, though we ^"'1^°^^* 

, . -1 1 'x ^ ^ 7 ^ -1 ^ ascribed to 

do not ascribe any whit oi Adams guilt to men, Adams 
until they make it theirs by the like acts of diso- P^^^^^^^y- 
bedience ; yet we cannot suppose that men, who 
are come of Adam naturally, can have any good 
thing in their nature, as belonging to it ; which he, 
from whom they derive their nature, had not him- 
self to communicate unto them. 

If then we may affirm, that Adam did not retain 
in his nature (as belonging thereunto) any will or 
light capable to give him knowledge in spiritual 
things, then neither can his posterity : for what- 
soever real good any man doth, it proceedeth not 
from his nature, as he is man, or the son of Adam ; 
but from the seed of God in him., as a new visitation 
of life, in order to bring him out of this natural 
condition : so that, though it be in him., yet it is 
not of him ; and this the Lord himself witnessed, 
Gen. vi. 5. where it is said, he sarv that every imag- 
ination of the thoughts of his heart was only evil con- 
tinually : which words as they are very positive, 
so are they very comprehensive. Observe the f^^p^ion 
emphasis of them; First, There is every imagina- ohiiena- 
tion of the thoughts of his heart; so that this admits ^evir*" 



98 



PROPOSITION IV, 



of no exception of any imagination of the thoughts 
of his heart. Secondly, Is only evil continually ; it 
is neither in some part evil continuaUy. nor yet only 
evil at some times ; but both only evil, and ahvays 
and continually evil ; which certainly excludes any 
good, as a proper effect of man's heart, naturally : 
for that which is only evil, and that always, can- 
not of its own nature produce any good thing. 
The Lord expressed this again a little after, chap, 
viii. 21. The imagination of man'' s heart is evil from 
his youth : Thus inferring how natural and proper 
it is unto him ; from which I thus argue : 

If the thoughts of man's heart be not only evil, 
but always evil ; then are they, as they simply 
proceed from his heart, neither good in part, nor 
at any time. 

But the first is true; therefore the last. 
Again, 

If man's thoughts be always and only evil, then 
are they altogether useless and ineffectual to him 
in the things of God. 

But the iBrst is true ; therefore the last. 
of^ma^d^^ Secondly, This appears clearly from that say- 
ceitfui. ing of the prophet Jeremiah, chap. xvii. 9. The 
heart is deceitful above all things', and desperately wick' 
ed. For who can with any colour of reason imag- 
ine, that that which is so hath any power of itself, 
or is in any wise fit, to lead a man to righteousness, 
whereunto it is of its own nature directly oppo- 
site ? This is as contrary to reason, as it is im- 
possible in nature that a stone, of its own nature 
and proper motion, should fly upwards : for as a 
stone of its own nature inclineth and is prone to 
move downwards towards the centre, so tlie heart 
of man is naturally prone and inclined to evil, some 
to one, and some to another. From this then I 
also thus argue : 

"That which is deceitful above all things^ and desper- 



OF MAN IN THE FALL. 99 

ately wicked^ is not fit, neither can it lead a man 
aright in things that are good and honest. 

But 'the heart of man is such : 

Therefore, &c. 

But the apostle Paul describeth the condition ^°"- "*': 
of men in the fall at large, taking it out of the 3.&,iiii.2,* 
Psalmist, There is none righteous^ no not one : there ^^' 
is none that understandeth^ there is none that seeketh 
after God. They are all gone out of the tcay^ they are 
altogether become unprofitable ; there is none that doth 
good^ no not one. Their throat is an open sepulchre^ Man's es- 
tvith their tongues they have used deceit, the poison of faif. '" 
asps is under their lips : whose mouths are full of 
cursing and bitterness. Their feet are swift to shed 
blood ; destruction and misery are in their ways : and 
the way of peace have they not known. There is no 
fear of God before their eyes. What more positive 
can be spoken ? He seemeth to be particularly 
careful to avoid that any good should be ascribed 
to the natural man ; he shows how he is polluted 
in all his ways ; he shows how he is void of right- 
eousness, of understanding, of the knowledge of 
God ; how he is out of the way, and in short un- 
profitable ; than which nothing can be more fully 
said to confirm our judgment : for if this be the 
condition of the natural man, or of the man as he 
stands in the fall, he is unfit to make one right step 
to heaven. 

If it be said, That is not spoken of the condition of Object. 
man in general ; but only of some particulars, or at 
the least that it comprehends not all ; 

The text showeth the clear contrary in the fore- Answ, 
going verses, where the apostle takes in himself, as 
he stood in his natural condition. Wliat then? Are 
we better than they ? No, in no wise ; for we have be- 
fore proved both Jews and Gentiles, that they are all 
under sin, as it is written : and so he goes on ; by 
which it is manifest that he speaks of mankind in 
general. 

15 



100 PROPOSITION IV. 

Object- If they object that which the same apostle saith 
in the foregoing chapter, ver. 14. to wit, That the 
Gentiles do hy nature the things contained in the lan\ 
and so consequentlij do by nature that which is good 
and acceptable in the sight of God ; 
Ans. 1. I answer, this nature must not, neither can be 
understood of man's own nature, which is corrupt 
and fallen ; but of the spiritual nature, which pro- 
eeedeth from the seed of God in man, as it receiv- 
eth a new visitation of God's love, and is quicken- 
By what ed by it : which clearly appears by the following 
nature the ^Qrds, whcre he saith, These not havins^ a law (i, e.) 

Gentiles ' ' o \ J 

did do the outwardly, arc a taiv unto themselves; which shows 
the^faw.^ /Ae work of the law written in their hearts. These 
acts of theirs then are an effect of the law writ- 
ten in their hearts ; but the scripture declareth, 
that the writing of the law in the heart is a part, 
yea, and a great part too, of the new covenant 
dispensation, and so no consequence nor part of 
man's nature. 
Ans. 2. Secondly, If this nature here spoken of could be 
understood of man's own nature, which he hath 
as he is a man, then would the apostle unavoidably 
contradict himself; since he elsewhere positively 
Thenatu- declares, That the natural man discerneth not the 
SsSrneth things of God, nor can. Now I hope the law of 
not, &c. God is among the things of God, especially as 
it is written in the heart. The apostle, in the viith 
chap, of the same epistle, saith, verse 12. that the 
law is holy, just, and good; and verse 14. the law is 
spiritual, but he is carnal. Now in what respect is 
he carnal, but as he stands in the fall unregene- 
rate ? Now what inconsistency would here be, 
to say. That he is carnal, and yet not so of his own 
nature, seeing it is from his nature that he is so 
denominated ? We see the apostle contra-dis- 
tinguisheth the law as spiritual, from man's nature 
as carnal and sinful. Wherefore, as Christ saith, 
Matvu.i6. There can no grapes be expected from thorns. 



OP MAN IN THE FALL. 101 

nor figs of thistles ; so neither can the fulfilling of 
the law, which is spiritual, holy, and just, be ex- 
pected from that nature which is corrupt, fallen, 
and unregenerate. Whence we conclude, with 
good reason, that the nature here spoken of, by 
which the Gentiles are said to have done the things ^}^®^«»: 
contained in the law, is not the common nature of uai nature 
men ; but that spiritual nature that ariseth from the J^JS? 
works of the righteous and spiritual law that is 
written in the heart. I confess they of the other 
extreme, when they are pressed with this testimo- 
ny by the Socinians and Pelagians, as well as by us 
when we use this scripture, to show them how 
some of the heathens, by the light of Christ in their 
heart, came to be saved, are very far to seek ; giv- 
ing this answer, That there were some relics of the 
heavenly image left in Adam, by which the heathens 
could do some good things. Which, as it is in itself 
without proof, so it contradicts their own asser- 
tions elsewhere, and gives away their cause. For 
if these relics were of force to enable them to ful- 
fil the righteous law of God, it takes away the ne- 
cessity of Christ's coming; or at least leaves them 
a way to be saved without him; unless they will 
say, (which is worst of all,) That though they really 
fulfil the righteous laiv of God, yet God damned thern^ 
because of the want of that particular knowledge, while 
he himself ivithheld all means of their coming to him 
from them ; but of this hereafter. 

§. III. I might also here use another argument 
from those words of the apostle, 1 Cor. ii. where he 
so positively excludes the natural man from an un- 
derstanding in the things of God; but because I 
have spoken of that scripture in the beginning of 
the second proposition, I will here avoid to repeat socinians 
what is there mentioned, referring thereunto : yet "^^'//"^^ 
because the Socinians and others, who exalt the light the natural 
of the natural man, or a natural light in man, do *"*"• 



102 PROPOSITION IV. 

* Ante- object a^ainst this scripture, I shall remove it be- 

quam pro -, "^ ^ ® , „ a ' 

giediar. lorc 1 procced.* 

Object. They say, The Greek icord ^v^i'^og ought to be 
translated animal, and not natural; else^ say they, 
it would have been ^vGLxbg. From which they seek 
to infer, that it is only the animal man, and not the 
rational, that is excluded here from discerning the things 
of God. Which shift, without disputing about the 
word, is easily refuted; neither is it anywise con- 
sistent with the scope of the place. For, 

Answ.l First, The animal life is no other than that which 

Theani- ^i^n hath in common with other living creatures; 

is the same for as hc is a mere man, he differs no otherwise 

withnatu- fj-om bcasts than by the rational property. Now 
the apostle deduceth his argument in the forego- 
ing verses from this simile; That as the things of 
a man cannot be known but by the spirit of a man, so 
the things of God no man knoiveth but by the Spirit of 
God. But I hope these men will confess unto me, 
that the things of a man are not known by the 
animal spirit only, i. e. by that which he hath in 
common with the beasts, but by the rational; so 
that it must be the rational that is here understood. 
Again, the assumption shows clearly, that the 
apostle had no such intent as these men's gloss 
would make him have, viz. So the things of God 
knowethno man, but the Spirit of God. According to 
their judgment he should have said. The things of 
God knoiveth no man by his animal spirit, but by his ra- 
tional spirit : for to say, the Spirit of God, here 
spoken of, is no other than the rational spirit of man, 
would border upon blasphemy, since they are so 
often contra-distinguished. Again, going on, he 
saith not that they are rationally, but spiritually 
discerned. 

Answ.2 Secondly, The apostle throughout this chapter 
shows how the wisdom of man is unfit to judge 
of the things of God, and ignorant of them. Now 
I ask these men, whether a man be called a wise 



OP MAN IN THE FALL. 103 

man from his animal property^ or from his rational / 
If from his rational^ then it is not only the animal^ uJna?man 
but also the rational as he is yet in the natural in the na- 
state, which the apostle excludes here, and whom e"c^iudeT 
he contra-distinguisheth from the spiritual, verse from dis- 
15. But the spiritual man judgeth all things. This the"thmgs 
cannot be said of any man merely because rational^ of God. 
or as he is a man, seeing the men of the greatest 
reason, if we may so esteem men, whom the scrip- 
ture calls wise^ as w ere the Greeks of old, not only 
may be, but often are, enemies to the kingdom of 
God ; while both the preaching of Christ is said 
to be foolishness with the wise men of the worlds and 
the wisdom of the world is said to he foolishness with , 

God. Now whether it be any ways probable that 
either these wise men that are said to account 
the gospel foolishness, are only so called with re- 
spect to their animal property, and not their ration- 
al ; or that the wisdom that is foolishness with God 
is not meant of the rational, but only the animal 
property, any rational man, laying aside interest, 
may easily judge. 

§. IV. I come now to the other part, to wit, 
That this evil and corrupted, seed is not imputed to in- sili^mpu"** 
fants, until they actually join with it. For this there ted to 

^. y • au J r ^u •^' -^ them. 

IS a reason given m the end oi the proposition it- 
self, drawn from Eph. ii. For these are by nature 
children of wrath, who walk according to the prince of 
the power of the air, the spirit that now worketh in the 
children of disobedience. Here the apostle gives 
their evil walking, and not any thing that is not 
reduced to act, as a reason of their being children 
of wrath. And this is suitable to the w hole strain 
of the gospel, where no man is ever threatened or 
judged for what iniquity he hath not actually 
wrought : such indeed as continue in iniquity, and 
so do allow the sins of their fathers, God will visit 
the iniquity of the fathers upon the children. 



The abso 
lute 



J04 PROPOSITION IV. 

Is it not strange then that men should entertain 
an opinion so absurd in itself, and so cruel and con- 
trary to the nature as well of God's mercy as jus- 
tice, concerning which the scripture is altogether 
silent? But it is manifest that man hath invented 
this opinion out of self-love, and from that bitter 
root from which all errors spring ; for the most 
de°' P^^^ ^^ Protestants that hold this, having, as they 
cree of faucy, the absolute decree of election to secure them 
springT ^^<i their children, so as they cannot miss of sal- 
from self, vatiou, they make no difficulty to send all others, 
both old and young, to hell. For whereas self- 
love, which is always apt to believe that which it 
desires, possesseth them with an hope that their 
part is secure, they are not solicitous how they 
leave their neighbours, w^hich are the far greater 
part of mankind, in these inextricable difficulties. 
The Papists again use this opinion as an art to 
augment the esteem of their church, and rever- 
ence of its sacraments, seeing they pretend it is 
"washed away by baptism ; only in this they ap- 
pear to be a little more merciful, in that they send 
not these unbaptized infants to hell, but to a cer- 
tain lirahns^ concerning which the scriptures are as 
silent as of the other. This then is not only not 
authorized in the scriptures, but contrary to the 
express tenor of them. The apostle saith plainly, 
Rom. iv. 1 5. Where no law is^ there is no transgres- 
sion. And again, v. 13. But sin is not imputed, 
where there is no law. Than which testimonies 
To infants there is nothing more positive ; since to infants 
there is no (here is uo law, seeing as such they are utterly in- 
transgres- Capable of it ; the law cannot reach any but such 
"**"' as have in some measure less or more the exercise 
of their understanding, which infants have not. 
So that from thence I thus argue : 

Sin is imputed to none, where there is no law. 
But to infants there is no law : 
Therefore sin is not imputed to them. 



OP MAN IN THE PALL. 105 

The proposition is the apostle's own words ; the 
assumption is thus proved : 

Those who are under a physical impossibility 
6f either hearing, knowing, or understanding any 
law, where the impossibility is not brought upon 
them by any act of their own, but is according to 
Jthe very order of nature appointed by God ; to 
such there is no law. 

But infants are under this physical impossibility: 

Therefore, ^c. 

Secondly, What can be more positive than that 
of Ezek. xviii. 20. The soul that sinneth^ it shall die : 
the son shall not bear the father'^s iniquity. For the 
prophet here first showeth what is the cause of 
man's eternal death, which he saith is his sinning; 
and then, as if he purposed expressly to shut out 
such an opinion, he assures us. The son shall not bear 
the father'' s iniquity. From which I thus argue : 

If the son bear not the iniquity of his father, or in^nts 
of his immediate parents, far less shall he bear Adam's 
the iniquity of Mam. sEH!^'*'* 

But the son shall not bear the iniquity of his 
father : 

Therefore, See. 

§. V. Having thus far shown how absurd this 
opinion is, I shall briefly examine the reasons its 
authors bring for it. 

First, They say, Adam was a public person^ and Obj. 1. 
therefore all men sinned in him, as being in his loins. 
And for this they allege that of Rom. v. 12. Where- 
fore as by one man sin entered into the world., and death 
by sin ; and so death passed upon all men, for that all 
have sinned, 8{c. These last words, say they, may be 
translated. In whom all have sinned. 

To this I answer : That Mam is a public per- Answ, 
son is not denied ; and that through him there is 
a seed of sin propagated to all men, which in its 
own nature is sinful, and inclines men to ini- 
quity; yet it will not follow from thence, that In- 



106 



PROPOSITION IV. 



fants, who join not with this seed, are guilty. 
As for these words in the Romans^ the reason of 
the guilt there alleged is, For that all have sinned, 
Now no man is said to sin, unless he actually sin 
in his own person; for the Greek words Ic^'omay 
very well relate to ^aval(^^ which is the nearest 
antecedent; so that they hold forth, how that 
Adam^ by his sin, gave an entrance to sin in the 
world : and so death entered by sin^ «^' q i. e. upo7i 
which [viz. occasion] or, in which [viz. death] all 
others have sinned; that is, actually in their own 
persons; to wit, all that were capable of sinning: 
of which number that infants could not be, the 
apostle clearly shows by the following verse. Sin 
is not imputed^ where there is no law: and since, as is 
above proved, there is no law to infants, they can- 
not be here included. 

Obj. 2. Their second objection is from Psalm li. 5. Be- 
hold I was shapen in iniquity^ and in sin did my mother 
conceive me. Hence, they say, it appears that infants 
from their conception are guilty. 

Answ. How they infer this consequence, for my part 
I see not. The iniquity and sin here appears to 
be far more ascribable to the parents than to the 

Conceived ^hild. It is said indeed. In sin did my mother con- 

in sin an- . i t i « 

swered. ceive me; not my mother aid conceive me a sinner. 
Besides that, so interpreted, contradicts expressly 
the scripture before-mentioned, in making child- 
ren guilty of the sins of their immediate parents, 
(for o^ Adam there is not here any mention,) con- 
trary to the plain words, the son shall not bear the 
father''s iniquity. 
Obj. 3. Thirdly, They object, That the wages of sin is 
death ; and that seeing children are subject to diseases 
and death., therefore they must be guilty of sin. 
Answ. I answer. That these things are a consequence 
Death the ofthc fall, and of Adam'' s sin, is confessed; but 
wages of that that infers necessarily a guilt in all others 
swered. that are subject to them is denied. For though 



OF MAN IN THE FALL. 107 

the whole outward creation suffered a decay by 
•y^ofamV fall, which groans under vanity; accord- 
ing to which it is said in /o6, that the heavens are 
not clean in the sight of God ; yet will it not from 
thence follow, that the herbs, earth, and trees are 
sinners. 

Next, death, though a consequent of the fall, 
incident to man's earthly nature, is not the wages 
of sin in the saints, but rather a sleep, by which 
they pass from death to life; which is so far from 
being troublesome and painful to them, as all real 
punishments for sin are, that the apostle counts it 
gain: To me, saith he, to die is gain^ Philip, i. 21. 

Some are so foolish as to make an objection Obj. 4. 
farther, saying, That if Mam's sin be not imputed to 
those who actiiall/ have not sinned^ then it ivould fol- 
low that all infants are saved. 

But we are willing that this supposed absurdity Answ. 
should be the consequence of our doctrine, rather 
than that which it seems our adversaries reckon 
not absurd, though the undoubted and unavoid- 
able consequence of theirs, viz. That many infants 
eternally perish.^ not for any sin of their oivn^ but only 
for Adam's iniquity ; where we are willing to let 
the controversy stop, commending both to the illu- 
minated understanding of the Christian reader. 

This error of our adversaries is both denied and 
refuted by Zuinglius^ that eminent founder of the 
Protestant churches of Switzerland^ in his book De 
Boptismo., for which he is anathematized by the 
council of Trent., in the fifth session. We shall only 
add this information: That we confess then that 
a seed of sin is transmitted to all men from Adam^ 
although imputed to none, until by sinning they 
actually join with it; in which seed he gave occa- 
sion to all to sin, and it is the origin of all evil 
actions and thoughts in men's hearts, i^" o to wit, 
6avdTu), as it is in Rom. v. i. e. In which death all 
have sinned. For this seed of sin is frequently 

16 



108 PROPOSITIONS V. & VI. 

called death in the scripture, and the body of death ; 
seeing indeed it is a death to the life of righteous- 
ness and holiness: therefore its seed and its pro- 
duct is called the old man, the old Adam, in which 
all sin is; for which cause we use this name to ex- 
Originai press this sin, and not that of original sin; of which 
scripture phrasc the scripture makes no mention, and under 
phrase. which invented and unscriptural barbarism this 
notion of imputed sin to infants took place among 
Christians. 



PROPOSITIONS V. & VI. 

Concerning the Universal Redemption by Christy and 
also the Saving and Spiritual Light, wherewith every 
man is enlightened, 

PROPOSITION V. 

32.&Su. Crod, out of his infinite love, who delighteth not in 
11 the death of a sinner, but that all should live and be 

saved, hath so loved the world, that he hath given his 
only Son a Light, that whosoever believeth in him 
shall be saved,, John iii. 16. who enlighteneth every 
man that cometh into the world, John i. 9. andmaketh 
manifest all things that are reproveable, Eph. v. 13. 
and teacheth all temperance, righteousness, 
and godliness; and this Light enlighteneth the 
hearts of all for a time, in order to salvation; 
and this is it which reproves the sin of all indi- 
viduals, and would work out the salvation of 
all, if not resisted. Nor is it less universal 
than the seed of sin, being the purchase of his 
death, who tasted death for every man : for as in 
Adam all die, even so in Christ all shall be nwde 
alive^ 1 Cor, xv. 22. 



OP UNIVERSAL AND SAVING LIGHT. 109 



PROPOSITION VI. 

According to which principle or hypothesis all the 
objections against the universality of Chrisfs death 
are easily solved; neither is it needful to recur to 
the ministry of angels, and those other miraculous 
means which they say God useth to manifest the 
doctrine and history of Christ'' s passion unto such, 
who, living in parts of the world where the out- 
ward preaching of the gospel is unknown, have 
well improved the first and common grace. For 
as hence it well follows that some of the old phi' 
losophers might have been saved, so also may 
some, who by providence are cast into those re- 
mote parts of the world where the knowledge of 
the history is wanting, be made partakers of the 
divine mystery, if they receive and resist not that 
grace, a manifestation whereof is given to every man i Cor.xii.7. 
to profit withal This most certain doctrine be- 
ing then received, that there is an evangelical and 
saving light and grace in all, the universality of 
the love and mercy of God towards mankind, 
both in the death of his beloved Son the Lord 
Jesus Christ, and in the manifestation of the light 
in the heart, is established and confirmed, against 
all the objections of such as deny it. There- 
fore Christ hath tasted death for every man; not only Heb. H. 9. 
for all kinds of men, as some vainly talk, but for 
every man of all kinds : the benefit of whose of- 
fering is not only extended to such who have the 
distinct outward knowledge of his death and suf- 
ferings, as the same is declared in the scriptures, 
but even unto those who are necessarily excluded 
from the benefit of this knowledge by some inev- 
itable accident ; which knowledge we willingly 
confess to be very profitable and comfortable, 
but not absolutely needful unto such from whom 
God himself hath withheld it ; yet they may be 



I 



110 



PROPOSITIONS V. & VI. 



made partakers of the mystery of his death, 
though ignorant of the history, if they suffer his 
seed and lights enlightening their hearts^ to take 
place, in ivhich light commimion with the Father and 
the Son is enjoyed^ so as of wicked men to hecome 
holy, and lovers of that power, by whose inward 
and secret touches they feel themselves turned 
from the evil to the good, and learn to do to others 
as they ivould be done by, in which Christ himself 
affirms all to be included. As they have then 
falsely and erroneously taught, who have deni- 
ed Christ to have died for all men ; so neither 
have they sufficiently taught the truth, who, af- 
firming him to have died for all, have added the 
absolute necessity of the outward knowledge 
thereof, in order to obtain its saving effect. 
Among whom the Renionstrants of Holland have 
been chiefly wanting, and many other asserters 
oi universal redemption, in that they have not pla- 
ced the extent of this salvation in that divine and 
evangelical principle of light and life, wherewith 
Christ hath enlightened every man that cometh into the 
world, which is excellently and evidently held 
forth in these scriptures. Gen. vi. 3. Deut. xxx. 
14. John i. 7, 8, 9, 16. Rom, x. 8. Titus ii. 11. 

K^TJba^ Hitherto we have considered man's fallen, lost, 
tion, that corruptcd, and degenerated condition. Now it is 
and"hii- ^^ ^^ inquire, how and by ivhat means he may come to 
phemo'is be freed out of this miserable and depraved condition, 
described, whicli in thcsc two propositions is declared and 
demonstrated; which I thought meet to place to- 
gether because of their affinity, the one being as it 
were an explanation of the other. 

As for that doctrine which these propositions 
chiefly strike at, to wit, absolute reprobation, accord- 
ing to which some are not afraid to assert, " That 
" God, by an eternal and immutable decree, hath 
" predestinated to eternal damnation the far greater 



OF UNIVERSAL AND SAVING LIGHT. Ill 

"part of mankind, not conswiered as made, much 
" less as fallen, without any respect to their diso- 
" bedience or sin, but only for the demonstrating 
" of the glory of his justice ; and that for the bring- 
" ing this about, he hath appointed these miserable 
" souls necessarily to walk in their wicked ways, 
"that so his justice may lay hold on them: and 
" that God doth therefore not only suffer them to 
" be liable to this misery in many parts of the 
" world, by withholding from them the preaching 
"of the gospel and the knowledge of Christ, but 
" even in those places where the gospel is preach- 
" ed, and salvation by Christ is offered ; whom 
" though he publicly invite them, yet he justly con- 
" demns for disobedience, albeit he hath withheld 
" from them all grace by which they could have 
" laid hold of the gospel, viz. Because he hath, by 
" a secret will unknown to all men, ordained and 
" decreed (without any respect had to their obe- 
" dience or sin) that they shall not obey, and that 
" the offer of the gospel shall never prove effectual 
" for their salvation, but only serve to aggravate 
" and occasion their greater condemnation." 

I say, as to this horrible and blasphemous doc- 
trine, our cause is common with many others, who 
have both wisely and learnedly, according to scrip- 
ture, reason, and antiquity, refuted it. Seeing then 
that so much is said already and so well against 
this doctrine, that little can be superadded, ex- 
cept what hath been said already, I shall be short 
in this respect ; yet, because it lies so in opposi- 
tion to my way, 1 cannot let it altogether pass. 

§. I. First, We may safely call this doctrine a This doc- 
novelty, seeing the first four hundred years after vdty.^^^" 
Christ there is no mention made of it : for as it is 
contrary to the scriptures' testimony, and to the 
tenor of the gospel, so all the ancient writers, 
teachers, and doctors of the church, pass it over 
with a profound silence. The first foundations of if' "'" '^' 



112 PROPOSITIONS V. & VI. 

it were laid in the fatter writings of Jlugustine^ 
who, in his heat against Pelagius, let fall some 
expressions which some have unhappily gleaned 
up, to the establishing of this error ; thereby con- 
tradicting the truth, and sufficiently gainsaying 
many others, and many more and frequent expres- 
sions of the same Augustine. Afterwards was this 
loctrine fomented by Dominicus a friar, and the 
monks of his order ; and at last unhappily taken 
up by John Calvin^ (otherwise a man in divers re- 
spects to be commended,) to the great staining of 
his reputation, and defamation both of the Pro- 
testant and Christian religion ; which, though it re- 
ceived the decrees of the synod of Dort for its 
confirmation, hath since lost ground, and begins 
to be exploded by most men of learning and piety 
in all Protestant churches. However, we should 
not oppugn it for the silence of the ancients, pau- 
city of its asserters, or for the learnedness of its 
opposers, if we did observe it to have any real 
bottom in the writings or sayings of Christ and the 
apostles, and that it were not highly injurious to 
God himself^ to Jesus Christ our Mediator and Redeem- 
er^ and to the power ^ virtue^ nobility^ and excellency of 
his blessed gospel^ and lastly unto all mankind. 
Highly in- §. H. First, It is highly injurious to God, be- 
Ijolf.Tn^^ cause it makes him the author of sin, which of all 
making things is most contrary to his nature. I confess 
thor^ofsln. ^^^ asserters of this principle deny this conse- 
quence ; but that is but a mere illusion, seeing it so 
naturally follows from this doctrine, and is equally 
ridiculous, as if a man should pertinaciously deny 
that one and two make three. For if God has 
decreed that the reprobated ones shall perish, 
without all respect to their evil deeds, but only of 
his own pleasure, and if he hath also decreed long 
before they were in being, or in a capacity to do 
good or evil, that they should walk in those wicked 
ways, by which, as by a secondary means, they 



OP UNIVERSAL AND SAVING LIGHT. 113 

are led to that end : who, I pray, is the first au- 
thor and cause thereof but God, who so willed and 
decreed ? This is as natural a consequence as can 
be : and therefore, although many of the preachers 
of this doctrine have sought out various, strange, 
strained, and intricate distinctions to defend their 
opinion, and avoid this horrid consequence; yet 
some, and that of the most eminent of them, have 
been so plain in the matter, as they have put it 
beyond all doubt. Of which I shall instance a few 
among many passages. * I say^ That by the ordina- *Caivinm 
tion and loill of God Adam fell. God would have man id. i. inst. 
to fall. Man is blinded by the will and commandment ^'^y^^'^l' 
of God. We refer the causes of hardening us to God. Praed. id. 
The highest or remote cause of hardening is the will of yj'd.id Jnst'. 
God. It followeth that the hidden counsel of God is C.23.S.1. 
the cause of hardening. These are Calvin's expres- 
sions. ^ God (saith Beza) hath predestinated not only « Beza lib. 
unto damnation^ but also unto the causes of it, whomso- ^^ ^^^^' 
ever he saw meet. ^ The decree of God cannot be ex- !/ ''•J® , 
eluded from the causes of corruption. ^It is certain Art. 1 
(saith Zanchius) that God is the first cause of obdu- ^ Zanch.d© 
ration. Reprobates are held so fast under God''s 5. id. lib. 
almis^hty decree, that they cannot but sin and perish. \^^^f^\ 
^It is the opinion (saith ParcBUs) of our doctors. That de praed. 
God did inevitably decree the temptation and fall of man. Ji^ ^3*de 
The creature sinneth indeed necessarily, by the most just Amis. gra= 
judgment of God. Our men do most rightly affirm, that Ibid.^c. i. 
the fall of Man was necessary and inevitable, by acci- 
dent, because of God^s decree. * God (saith Martyr") ? Martyr 
doth incline and force the wills of wicked men into great 
sins. *Goc? (saith Zuinglius) moveth the robber to kill. *Zui"g. 
He killeth, God forcing him thereunto. But thou wilt c. 5.^ ™^ 
say, he is forced to sin; I permit truly that he is forced. 
''Keprobate persons (saith Piscator) are absolutely tfiesp nd 
ordained to this two-fold end, to undergo everlasting y^^^jij" 
punishment, and necessarily to sin; and therefore to sin, 
that they m/ay be justly punished. 



114 PROPOSITIONS V. & yi. 

If these sayings do not plainly and evidently 
import that God is the author of sin., we must not 
then seek these men's opinions from their words, 
but some way else. It seems as if they had as- 
sumed to themselves that monstrous and two-fold 
will they feign of God ; one by which they de- 
clare their minds openly, and another more se- 
cret and hidden, which is quite contrary to the 
other. Nor doth it at all help them, to say that 
man sins willingly, since that willingness, procliv- 
ity, and propensity to evil is, according to their 
judgment, so necessarily imposed upon him, that 
he cannot but be willing, because God hath will- 
ed and decreed him to be so. Which shift is just 
as if I should take a child incapable to resist me, 
and throw it down from a great precipice ; the 
weight of the child's body indeed makes it go 
readily down, and the violence of the fall upon 
some rock or stone beats out its brains and kills it. 
Now then, I pray, though the body of the child 
goes vvilHngly down, (for I suppose it, as to its mind, 
incapable of any will,) and the weight of its body, 
and not any immediate stroke of my hand, who 
perhaps am at a great distance, makes it die, 
whether is the child or I the proper cause of its 
death? Let any man of reason judge, if God's 
part be, with them, as great, yea, more immediate, 
in the sins of men, (as by the testimonies above 
brought doth appear,) whether doth not this make 
him not only the author of sin, but more unjust 
than the unjustest of men? 
2. It makes ^. HI. Secondly, T%is doctrine is injurious to Gody 
light iiuhe because it makes him delight in the death of sin- 
death of a ners, yea, and to will many to die in their sins, 
contrary to these scriptures, iEJze^.xxxiii. 1 1. \ Tim. 
ii.4. 2. Ps/.iii. 9. For if he hath created men only 
for this very end, that he might show forth his jus- 
tice and power in them, as these men affirm, and 
for effecting thereof hath not only with-heid from 



OP UNIVERSAL AND SAVING LIGHT. 116 

them the means of doing good, but also predesti- 
nated the evil, that thej might fall into it ; and 
that he inclines and forces them into great sins ; 
certainly he must necessarily delight in their death, 
and will them to die; seeing against his own will 
he neither doth, nor can do any thing. 

§. IV. Thirdly, It is highly injurious to Christ our ^^^l^^^^l 
mediator^ and to the efficacy and excellency of his gos- medjatioa 
pel; for it renders his mediation ineffectual, as if ual^^^" 
he had not by his sufferings thoroughly broken 
down the middle wall^ nor yet removed the wrath 
of God, or purchased the love of God towards all 
mankind, if it was afore-decreed that it should be 
of no service to the far greater part of mankind. 
It is to no purpose to allege that the death of 
Christ was of efficacy enough to have saved all 
mankind, if in effect its virtue be not so far ex- 
tended as to put all mankind into a capacity of 
salvation. 

Fourthly, It makes the preaching of the gospel a 4.itmake$ 
mere mock and illusion, if many of these, to whom a mock^,^ 
it is preached, be by any irrevocable decree ex- 
cluded from being benefitted by it; it wholly makes 
useless the preaching of faith and repentance, and 
the whole tenor of the gospel promises and threat- 
enings, as being all relative to a former decree 
and means before appointed to such; which, be- 
cause they cannot fail, man needs do nothing but 
wait for that irresistible juncture, which will come, 
though it be but at the last hour of his life, if he 
be in the decree of election; and be his dili- 
gence and waiting what it can, he shall never 
attain it, if he belong to the decree of reproba" 
Hon, 

Fifthly, It makes the coming of Christy and his pro- \^^^^^^ 
pitiatory sacrifice, which the scripture affirms to have ing of 
been the fruit of God's love to the world, and ^^tot^ 
transacted for the sins and salvation of all men, wrath, 
to have been rather a testimony of God'^s wrath to the 

17 






116 



PROPOSITIONS V. & VI. 



6. It ren. 
ders man- 
kind in a 
worse con- 
ditio u than 
the dev- 



— Than 
the Israel- 
ites under 
Pharaoh. 



Tantalus' 
condition. 



worlds and one of the greatest judgments^ and severest 
acts of God^s indignation towards mankind, it being 
only ordained to save a very few, and for the 
hardening, and augmenting the condemnation of 
the far greater number of men, because they be- 
beheve not truly in it; the cause of which unbe- 
lief again, as the divines [so called] above assert, 
is the hidden counsel of God : certainly the com- 
ing of Christ was never to them a testimony of 
God's love, but rather of his implacable wrath : 
and if the world may be taken for the far greater 
number of such as live in it, God never loved the 
world, according to this doctrine, but rather ha- 
ted it greatly, in sending his Son to be crucified 
in it. 

§. V. Sixthly, This doctrine is highly injurious to 
mankind; for it renders them in a far worse condi- 
tion than the devils in hell. For these were some- 
time in a capacity to have stood, and do suffer 
only for their own guilt ; whereas many millions 
of men are forever tormented, according to them, 
for Adarn^s sin, which they neither knew of, nor 
ever were accessary to. It renders them worse 
than the beasts of the field, of whom the master 
requires no more than they are able to perform ; 
and if they be killed, death to them is the end of 
sorrow; whereas man is for ever tormented for 
not doing that which he never was able to do. 
It puts him into a far worse condition than Phara- 
oh put the Israelites ; for though he withheld straw 
from them, yet by much labour and pains they 
could have gotten it : but from men they make 
God to withhold all means of salvation, so that 
they can by no means attain it ; yea, they place 
mankind in that condition which the poets feign 
of Tantalus^ who, oppressed with thirst, stands in 
water up to the chin, yet can by no means reach 
it with his tongue; and being tormented with 
hunger hath fruits hanging at his very lips, yet 



OP UNIVERSAL AND SAVING LIGHT. 117 

SO as he can never lay hold on them with his teeth ; 
and these things are so near him, not to nourish 
him, but to torment him. So do these men : they 
make the outward creation of the works of Provi- 
dence, the smitings of conscience, sufficient to con- 
vince the heathens of sin, and so to condemn and 
judge them : but not at all to help them to salva- 
tion. They make the preaching of the gospel, the 
offer of salvation by Christ, the use of the sacra- 
ments, of prayer, and good works, sufficient to con- 
demn those they account reprobates within the 
church, serving only to inform them to beget a 
seeming faith and vain hope ; yet because of a se- 
cret impotency, which they had from their infancy, 
all these are wholly ineffectual to bring them the 
least step towards salvation ; and do only contrib- 
ute to render their condemnation the greater, and 
their torments the more violent and intolerable. 

Having thus briefly removed this false doctrine 
which stood in my way, because they that are de- 
sirous may see it both learnedly and piously refu- 
ted by many others, I come to the matter of our 
proposition, which is. That God out of his infinite 
love^ who delighteth not in the death of a sinner^ but that 
all should live and be saved^ hath sent his only begot' 
ten Son into the worlds that whosoever believeth in him 
might be saved ; which is also again affirmed in the 
sixth proposition, in these words, Christ then tasted chriattast- 
death for every man, of all kinds. Such is the evi- fortvwy 
dence of this truth, delivered almost wholly in the man. 
express words of scripture, that it will not need 
much probation. Also, because our assertion here- 
in is common with many others, who have both 
earnestly and soundly, according to the scripture, 
pleaded for this universal redemption, I shall be 
the more brief in it, that I may come to that 
which may seem more singularly and peculiarly 
ours. 



% 



118 PROPOSITIONS V. & VI. 

dem^tio^n* 5* ^^' '^^^^ doctrine of universal redemption^ or 
uaiversai, Chvisfs dyhig for all men^ is of itself so evident 
tothrSoc- ^^^^ ^^^ scripture-testimony, that there is scarcely 
trine of ab- found any other article of the Christian faith so 
probation, frequently, so plainly, and so positively asserted. 
It is that which maketh the preaching of Christ to 
be truly termed ihe gospel or an annunciation of glad 
tidings to all. Thus the angel declared the birth 
and coming of Christ to the shepherds to be, Luke 
ii. 10. Behold I bring you good tidings of great joy, 
which shall be to all people : he saith not, to a few. 
Now if this coming of Christ had not brought a 
possibility of salvation to all^ it should rather have 
been accounted bad tidings of great sorrow to 
most people ; neither should the angel have had 
reason to have sung. Peace on earth, and good ivill 
towards men, if the greatest part of mankind had 
been necessarily shut out from receiving any bene- 
fit by it. How should Christ have sent out his 
servants to preach the gospel to every creature, Mark 
xvi. 15. (a very comprehensive commission,) that 
is, to every son and daughter of mankind, without all 
exception ? He commands them to preach sal- 
vation to all, repentance and remission of sins to all: 
warning every one, and exhorting every one, as Paid 
Thegospei did, Col. i. 28. Now how could they have preach- 
ed ^toTve- ed the gospel to every man, as became the minis- 
ryman. ters of Jesus Christ, in much assurance, if salva- 
tion by that gospel had not been possible to all? 
What ! if some of those had ask^ed them, or should 
now ask any of these doctors, who deny the uni- 
versality of Christ's death, and yet preach it to all 
promiscuously, Hath Christ died for me ? How can 
they, with confidence, give a certain answer to this 
question ? If they give a conditional answer, as 
their principle obligeth them to do, and say, If 
thou repent, Christ hath died for thee ; doth not the 
same question still recur } Hath Christ died for me, so 
as to make repentance possible to me ? To this they can 



OP UNIVERSAL AND SAVING LIGHT. 119 

answer nothing, unless they run in a circle; where- 
as the feet of those that bring the glad tidings of the 
gospel of peace are said to be beautifuL for that they 
preach the common salvation^ repentance unto all ; 
offering a door of mercy and hope to all, through 
Jesus Christ, who gave himself a ransom for all. The 
gospel invites all : and certainly by the gospel 
Christ intended not to deceive and delude the 
greater part of mankind, when he invites, and 
crieth, saying ; Come unto me all ye that are weary 
and heavy laden, and I will give you rest. If all then 
ought to seek after him, and to look for salvation 
by him, he must needs have made salvation possible 
to all ; for who is bound to seek after that which 
is impossible ? Certainly it were a mocking of men 
to bid them do so. And such as deny, that by the 
death of Christ salvation is mside possible to allmen^ 
do most blasphemously make God mock the world, 
in giving his servants a commission to preach the 
gospel of salvation unto all, while he hath before 
decreed that it shall not be possible for them to 
receive it. Would not this make the Lord to send J^^^^ ^^^^' 
forth his servants with a lie in their mouth, (which that doc- 
were blasphemous to think,) commanding them to sofJfte^,.e^ 
bid all and every one believe that Christ died for. probation. 
them, and had purchased life and salvation ? where- 
as it is no such thing, according to the fore-men- 
tioned doctrine. But seeing Christ, after he arose 
and perfected the work of our redemption, gave a 
commission to preach repentance, remission of sins, 
and salvation to all, it is manifest that he died for 
all. For He that hath commissionated his ser- 
vants thus to preach, is a God of truth, and no 
mocker of poor mankind ; neither doth he require 
of any man that which is simply impossible for 
him to do : for that no man is bound to do that which 
is impossible, is a principle of truth engraven in ev- 
ery jnan's mind. And seeing he is both a right- 
eous and merciful God, it cannot at all stand, 



120 PROPOSITIONS V. <fe VI. 

either with his justice or mercy, to bid such men 
repent or believe^ to whom it is impossible. 

§. VII. Moreover, if we regard the testimony 
of the scripture in this matter, where there is not 
one scripture, that I know of, which affirmeth, 
Christ not to die for all, there are divers that posi- 
tively and expressly assert, He did; as, 1 Tim. ii. 
forauTifor 1^ 3, 4, 6. / exJiort therefore, that first of all, sup- 
Christ died pUcatioTis, pvayevs, intercessions, and giving of thanks^ 
°^ ^ "' be made for all men, 8fc. For this is good and ac- 
ceptable in the sight of God our Saviour, who will 
have all men to be saved, and to come to the knowledge 
of the truth ; who gave himself a ransom for all, to be 
testified in due time. Except we will have the apos- 
tle here to assert quite another thing than he in- 
tended, there can be nothing more plain to confirm 
what we have asserted. And this scripture doth 
well answer to that manner of arguing which we 
have hitherto used : for, first, the apostle here 
recommends them to pray for all men ; and to ob- 
viate such an objection, as if he had said with our 
adversaries, Christ prayed not for the world, neither 
willeth he us to pray for all ; because he ivilleth not 
that all should be saved, but hath ordained many to be 
damned, that he might show forth his justice in them : 
he obviates, I say, such an objection, telling them, 
—And will that it is good and acceptable in the sight of God, who 
have aU y^Hlhave allmcn to be saved. I desire to know what 
•aved. can be more expressly affirmed ? or can any two 
propositions be stated in terms more contradicto- 
ry than these two } God willeth some not to be sav' 
ed ; and God willeth all men to be saved, or God will 
have no man perish. If we believe the last, as the 
apostle hath affirmed, the first must be destroyed ; 
seeing of contradictory propositions, the one be- 
ing placed, the other is destroyed. Whence, to 
conclude, he giv^ us a reason of his willingness 
that all men should be saved, in these words, fVho 
gave himself a ransom for all; as if he would have 



OP UNIVERSAL AND SAVING LIGHT. 121 

said, Since Christ died for all, since he gave him- 
self a ransom for all, therefore he will have all 
men to be saved. This Christ himself gives as a 
reason of God's love to the world, in these words: 
John iii. 16. God so loved the world, that he gave his 
only begotten Son, that whosoever believeth in him 
should not perish, hut have everlasting life ; compared 
with 1 John iv. 9. This [whosoeverl is an indefi- 
nite term, from which no man is excluded. From 
all which then I thus argue : 

For whomsoever it is lawful to pray, to them Arg. i. 
salvation is possible : 

But it is lawful to pray for every individual man 
in the whole world : 

Therefore salvation is possible unto them. 
I prove the major proposition thus ; 

No man is bound to pray for that which is im- Arg. s. 
possible to be attained : 

But every man is bound and commanded to 
pray for all men: 

Therefore it is not impossible to be attained. 
I prove also ihi^ proposition further, thus ; 

No man is bound to pray, but in faith : Arg. 3. 

But he that prayeth for that, which he judges 
simply impossible to be obtained, cannot pray in 
faith : 

Therefore, &c. 
Again, 

That which God willeth is not impossible: Arg. 4. 

But God willeth all men to be saved : 

Therefore it is not impossible. 
And lastly ; 

Those for whom our Saviour gave himself a Arg. 6. 
ransom, to such salvation is possible : 

But our Saviour gave himself a ransom for all : 

Therefore salvation is possible. 

§. VIII. This is very positively affirmed, Heh, ii. Proof i. 
9. m these words, But we see Jesus, who was made a 
little lower than the angels, for the suffering of death, 



12^ PROPOSITIONS V. & VI, 

crowned with glory and honour^ that he by the grace of 
God might taste death for every man. Fie that will 
but open his eyes, may see this truth here assert- 
ed : if he tasted death for every man,, then certainly 
there is no man for whom he did not taste death ; 
then there is no man who may not be made a 
sharer of the benefit of it : for he came not to con- 
demn the worlds but that the world through him might 
be saved^ John iii. 1 7. He came not to judge the worlds 
!!"w''®'^* hut to save the world, John xii. 47. Whereas, ac- 
false doc- cordiug to the doctrine of our adversaries, he 
great plrt rather came to condemn the world, and judge it; 
of man- and uot that it might be saved by him, or to save 
pre-or-^^"^ it. For if hc ucvcr came to bring salvation to the 
dained for greater part of mankind, but that his coming, 
tion, refu- though it could never do them good, yet shall 
^^- augment their condemnation ; from thence it neces- 

sarily follows, that he came not of intention to save, 
but to judge and condemn the greater part of the 
world, contrary to his own express testimony; 
and as the apostle Paul,, in the words above-cited, 
doth assert affirmatively. That GodwiUtth the sal- 
Proofs. vation of all, so doth the apostle Peter assert neg- 
atively. That he willeth not the perishing of any, 
2 Pet. iii. 9. The Lord is not slack concerning his 
promise, as some men count slackness, but is long-suf 
fering to us-ward, not willing that any should perish, 
but that all should come to repentance. And this is 
correspondent to that of the prophet Ezekiel,xxxuu 
11. As Hive, saith the Lord^ I have no pleasure in 
the death of the wicked, but that the wicked turn from 
his way, and live. If it be safe to believe God, 
and trust in him, we must not think that he in- 
tends to cheat us by all these expressions through 
his servants, but that he was in good earnest. 
And that this will and desire of his hath not ta- 
ken effect, the blame is on our parts, as shall be 
after spoken of; which could not be, if we never 
were in any capacity of salvation, or that Christ 



OF UNIVERSAL AND SAVING LIGHT^ 123 

had never died for us, but left us under an impos- 
sibility of salvation. What mean all those earnest 
invitations, all those serious expostulations, all 
those regretting contemplations, wherewith the ho- 
ly scriptures are full ? As, Why will you die, O 
house of Israel! Why will ye not come mito me, that ye 
might have life ? I have ivaited to be gracious unto you: 
I have sought to gather you : I have knocked at the 
door of your hearts : Is not your destruction of your^ 
selves 9 I have called all the day long. If men who 
are so invited be under no capacity of being sav- 
ed, if salvation be impossible unto them, shall 
we suppose God in this to be no other but like the 
author of a romance, or master of a comedy, who 
amuses and raises the various affections and pas- 
sions of his spectators by divers and strange acci- 
dents; sometimes leading them into hope, and 
sometimes into despair ; all those actions, in ef- 
fect, being but a mere illusion, while he hath ap- 
pointed what the conclusion of all shall be ? 

Thirdly, this doctrine is abundantly confirmed Proofs, 
by that of the apostle, 1 John ii. I, 2. And if any 
man sin, %oe have an advocate ivith the Father, Jesus 
Christ the righteous. And he is the propitiation for 
our sins ; and not for ours only, but also for the sins 
of the whole world. The way which our ad versa- Adversa- 
ries take to evite this testimony, is most foolish and mentX" 
ridiculous: the [world] here, say they, is the world of the words 
believers : for this commentary we have nothing but world. °* 
their own assertion, and so while it manifestly de- 
strovs the text, may be justly rejected. For, first, 
let them show me, if they can, in all the scripture, 
where the [whole world] is taken for believers only ; 
I shall show them where it is many times taken 
for the quite contrary ; as. The world knows me not : 
The ivorld receives me not: I am not of this world: 
besides all these scriptures. Psalm xvii. 14. Isai, 
xiii. 1 1 . Mat. xviii. 7. John vii. 7. and viii. 26. 
andxii. 19. and xiv. 17. and xv. 18, 19. and xvii. 

18 



124 PROPOSITIONS V. k VL 

14. andxviii. 20. 1 Cor. i. 21. and ii. 12. and vi. 2. 
Gal. vi. 14. James i. 27. 2 Pet. ii. 20. 1 /o/i?i ii. 15. 
and iii. 1. and iv. 4, 5. and many more. Second- 
ly, The apostle in this very place contra-distin- 
guisheth the jvorld from the saints thus ; And tiot 
for ours only^ but for the sins of the whole ivorld : 
What means the apostle by [ours] here ? Is not 
that the sins of believers ? Was not he one of 
those believers ? And was not this an universal 
epistle, written to all the saints that then were .'* 
So that according to these men's comment, there 
should be a very unnecessary and fooHsh redun- 
dancy in the apostle's words ; as if he had said, 
He is a propitiation not only for the sins of all believers <t 
hut for the sins of all believers : Is not this to make 
the apostle's words void of good sense ? Let 
them show us wherever there is such a manner of 
speaking in all the scripture, where any of the 
penmen first name the believers in concreto with 
themselves, and then contra-distinguish them from 
some other whole world of believers. That [whole 
world] if it be of believers, must not be the world 
we live in. But we need no better interpreter for 
the apostle than himself, who uses the very same 
expression and phrase in the same epistle, ch. v. 
1 9. saying, We know that we are of God, and the whole 
zvorld lieth in wickedness. There cannot be found 
in all the scripture, two places which run more 
parallel ; seeing in both the same apostle, in the 
same epistle to the same persons, contra-distin- 
guisheth himself, and the saints to whom he writes, 
from the whole world ; which, according to these 
men's commentary, ought to be understood of be^ 
lievers : as if John had said. We know particular be" 
lievers are of God ; hit the whole world of believers lieth 
in wickedness. What absurd wresting of scripture 
were this ? And yet it may be as well pleaded for 
as the other; for they differ not at all. Seeing 
then that the apostle John tells us plainly, That 



OF UNIVERSAL' AND SAVING LIGHT. 125 

Christ not only died for him, and for the saints and 
members of the church of God, to whom he wrote, 
but for the whole worlds let us then hold it for a 
certain and undoubted truth, notwithstanding the 
cavils of such as oppose. 

This might also be proved from many more 
scripture-testimonies, if it were at this season need- 
ful. PiW the fathers^ so called, and c?oc/or5 of the 
church, for the first four centuries, preached this 
doctrine; according to which they boldly held 
forth the gospel of Christ, and efficacy of his death; 
inviting and entreating the heathens to come and be '^^® ^*- 
partakers of the benefits of it, showing them how vited to 
there was a door open for them all to be saved ^^^vation; 
through Jesus Christ ; not telling them that God destinated 
had predestinated any of them to damnation, or J^on^*""^* 
had made salvation impossible to them, by with- 
holding power and grace, necessary to believe, 
from them. But of many of their sayings, which 
might be alleged, I shall only instance a few. 

Augustine^ on the xcvth Psalm^ saith, " The blood Proof 4. 
" of Christ is of so great worth, that it is of no monie^of 
" less value than the whole w orld." the doc- 

Prosper ad Gall. c. 9. " The redeemer of the father of 
" world gave his blood for the world, and the ^^^ ^'?* 
*' world would not be redeemed, because the dark- that Christ 
*' ness did not receive the light. He that saith, ^jj®** ^^^ 
" the Saviour was not crucified for the redemption 
" of the whole world, looks not to the virtue of 
*' the sacrament, but to the part of infidels ; since 
" the blood of our Lord Jesus Christ is the price 
" of the whole world ; from which redemption 
" they are strangers, who either delighting in their 
"captivity would not be redeemed, or after they 
"were redeemed returned to the same servi- 
" tude." 

The same Prosper, in his answer to Vicentius'* 
first objection: " Seeing therefore because of one 
" common nature and cause in truth, undertaken 



126 PROPOSITIONS V. &; vi. 

*' bj our Lord, all are rightly said to be redeem- 
"ed, and nevertheless all are not brought out of 
"captivity; the property of redemption without 
" doubt belongeth to those from whom the prince 
" of this world is shut out, and now are not ves- 
" sels of the devil, but members of Christ; whose 
"death was so bestowed upon mankind, that it 
"belonged to the redemption of such who were 
*i not to be regenerated. But so, that that which 
" was done by the example of one for all, might, 
" by a singular mystery, be celebrated in every 
" one. For the cup of immortality, which is made 
" up of our infirmity and the divine power, hath 
" indeed that in it which may profit all ; but if it 
" be not drank, it doth not heal." 

The author de vocat. gentium^ lib. 11. cap. 6. 
" There is no cause to doubt but that our Lord 
" Jesus Christ died for sinners and w icked men. 
"And if there can be any found, who may be 
" said not to be of this number, Christ hath not 
" died for all ; he made himself a redeemer for 
" the whole world." 

Chrysostom on John i. "If he enlightens every 

" man coming into the w orld, how comes it that 

" so many men remain w ithout light ? For all 

" do not so much as acknowledge Christ. How 

" then doth he enlighten every man ? He illumi- 

" nates indeed so far as in him is ; but if any of 

" their own accord, closing the eyes of their mind, 

"will not direct their eyes unto the beams of this 

The eause " light, the cause that they remain in darkness is 

main ^n " "^^ ^''^'^ ^^^ nature of the light, but through their 

darkness. « own malignity, w^ho willingly have rendered them- 

" selves unworthy of so great a gift. But why be- 

" lieved they not ? Because they would not : 

" Christ did his part." 

The Arelatensian synod, held about the year 490, 
"Pronounced him accursed, who should say that 



( 



OP UNIVERSAL AND SAVING LIGHT. 127 

" Christ hath not died for all, or that he would 
" not have all men to be saved." 

Ambr. on Psalm cxviii. Serm, 8. " The mystical 
"Sun of Righteousness is arisen to all; he came 
" to all ; he suffered for all ; and rose again for all : 
"and therefore he suffered, that he might take 
" away the sin of the world. But if any one be- 
" lieve not in Christ, he robs himself of this general 
" benefit, even as if one by closing the windows 
" should hold out the sun-beams. The sun is not P^ ^""* ^ 

, beamsshut 

" therefore not risen to ail, because such an one out, heat 
"hath so robbed himself of its heat: but the sun "°*- 
" keeps its prerogative ; it is such an one's im- 
" prudence that he shuts himself out from the 
" common benefit of the light." 

The same man, in his 11th book of Cain and 
^ie/, cap. 13. saith, "Therefore he brought unto 
" all the means of health, that whosoever should 
" perish, may ascribe to himself the causes of his 
"death, who would not be cured when he had 
" the remedy by which he might have escaped." 

§. IX. Seeing then that this doctrine of the uni- 
versality of Christ's death is so certain and agree- 
able to the scripture-testimony, and to the sense 
of the purest antiquity, it may be wondered how 
so many, some whereof have been esteemed not 
only learned, but also pious, have been capable to 
fall into so gross and strange an error. But the 
cause of this doth evidently appear, in that the 
way and method by which the virtue and efficacy 
of his death is communicated to all men, hath not 
been rightly understood, or indeed hath been er- 
roneously taught. The Pelagians^ ascribing all to Pelagian 
man's will and nature, denied man to have any ®^^'°''^- 
seed of^in conveyed to him from Adam. And the 
Semi-Pelagians .^ making grace as a gift following 
upon man's merit, or right improving of his nature, 
according to the known principle, Facienti quod in 
se est^ Deus non denegat gratiam. 



128 rROPOSlTIONS T. & VI. 

ft^?ienTnTo '^'^is gavc Augustiue^ Prosper^ and some others 
by some, occasioii, labouring in opposition to these opin- 
God'the ^on^^ to magnify the grace of God, and paint out 
author of the Corruptions of man's nature (as the proverb 
^^^' is of those that seek to make straight a crooked 

stick) to incHne to the other extreme. So also 
the reformers, LiUther and others, finding among 
other errors the strange expressions used by some 
of the Popish scholastics concerning free-will, and 
how much the tendency of their principles is to 
exalt man's nature and lessen God's grace, having 
all those sayings of Augustine and others for a 
pattern, through the like mistake run upon the 
same extreme : though afterwards the Ltutherans^ 
seeing how far Calvin and his followers drove this 
matter, (who, as a man of subtle and profound 
judgment, foreseeing where it would land, resolv- 
ed above-board to assert that God had decreed 
the means as well as the end, and therefore had 
ordained men to sin, and excites them thereto, 
which he labours earnestly to defend,) and that 
there was no avoiding the making of God the 
author of sin, thereby received occasion to dis- 
cern the falsity of this doctrine, and disclaimed it, 
as appears by the latter writings of Melancthon^ 
and the 3Iompelgartensian conference, where Lu- 
Epit. Hist. ^^^ Osiander, one of the collocutors, terms it ini- 
Ecci.Lu- pious; calls it a making God the author of sin ^ and 
Sent! 16. an horrid and horrible blasphemy. Yet because none 
1.4. cap of those who have asserted this universal redemp- 
tion since the reformation have given a clear, dis- 
tinct, and satisfactory testimony how it is commu- 
nicated to all, and so have fallen short of fully 
declaring the perfection of the gospel dispensa- 
tion, others have been thereby the more strength- 
ened in their errors ; which I shall illustrate by 
one singular example. 

The Arminians^ and other asserters of univer- 
sal grace, use this as a chief argument. 



OP UNIVERSAL AND SAVING LIGHT. 129 

That which every man is hound to believe^ is true : 

But every man is bound to believe that Christ died 
for him : 

Therefore^ Sfc, 

Of this argument the other party deny the as- 
sumption, saying, That they who never heard of 
Christ, are not obliged to believe in him ; and seeing Remon- 
the Remonstrants (as they are commonly called) opfnion 
do generally themselves acknowledge, that ivithout the ^^rength- 
outward knowledge of Christ there is no salvation, that precise de- 
gives the other party yet a stronger argument for ^gp^oJa^ 
their precise decree of reprobation. For, say tion. 
they, seeing we all see really, and in effect, that God 
hath withheld from many generations, and yet from 
many nations, that knowledge which is absolutely 
needful to salvation, and so hath rendered it sim- 
ply impossible unto them ; why may he not as well 
withhold the grace necessary to make a saving ap- 
plication of that knowledge, where it is preached 9 
For there is no ground to say. That this were in- 
justice in God, or partiality, more than his leaving 
those others in utter ignorance ; the one being hut a 
withholding grace to apprehend the object of faith, 
the other a withdrawing the object itself. For an- 
swer to this, they are forced to draw a conclu- 
sion from their former hypothesis of Christ's dy- 
ing for all, and God's mercy and justice, say- 
ing. That if these heathens, who live in these remote 
places, where the outward knowledge of Christ is 
not, did improve that common knowledge they have, 
to whom the outward creation is for an object of 
faith, hy tvhich they may gather that there is a God, 
then the Lord would, by some providence, either send 
an angel to tell them of Christ, or convey the scrip- 
tures to them, or bring them some way to an oppor- 
tunity to meet with such as might inform them. 
Which, as it gives always too much to the power 
and strength of man's will and nature, and savours 
a little of Socinianism and Pelagianism, or at least 



130 



PROPOSITIONS V. 



& VI. 



None, by 
an irrevo- 
cable de- 
cree, ex- 
cluded 
from sal- 
vation. 



of Semi-Pehgianism, so, since it is onlj built upon 
probable conjectures, neither hath it evidence 
enough to convince any strongly tainted with the 
other doctrine ; nor yet doth it make the equity 
and wonderful harmony of God's mercy and jus- 
tice towards all so manifest to the understanding. 
So that I have often observed, that these asserters 
of universal grace did far more pithily and strong- 
ly overturn the false doctrine of their adversaries, 
than they did establish and confirm the truth and 
certainty of their own. And though they have 
proof sufficient from the holy scriptures to con- 
firm the universality of Christ's death, and that 
none are precisely, by an irrevocable decree, ex- 
cluded from salvation, yet I find when they are 
pressed in the respects above mentioned, to show 
how God hath so far equally extended the ca- 
pacity to partake of the benefit of Christ's death 
unto all, as to communicate unto them a suffi- 
cient way of so doing, they are somewhat in a 
strait, and are put more to give us their con- 
jectures from the certainty of the former pre-sup- 
posed truth, to wit, that because Christ hath cer- 
tainly died for all, and God hath not rendered 
salvation impossible to any, therefore there must 
be some way or other by which they may be sav- 
ed ; which must be by improving some common 
grace, or by gathering from the works of crea- 
tion and providence, than by really demonstrat- 
ing, by convincing and spiritual arguments, what 
that way is. 

§. X. It falls out then, that as darkness, and 
the great apostacy, came not upon the Christian 
world all at once, but by several degrees, one 
thing making way for another; until that thick 
and gross veil came to be overspread, wherewith 
the nations were so blindly covered, from the 
seventh and eighth, until the sixteenth century ; even 
as the darkness of the night comes not upon the 



OF UNIVERSAL AND SAVING LIGHT. 131 

outward creation at once, but by degrees, accord- 
ing as the sun declines in each horizon ; so neith- 
er did that full and clear light and knowledge of 
the glorious dispensation of the gospel of Christ 
appear all at once ; the work of the first witnesses 
being more to testify against and discover the 
abuses of the apostacy, than to establish the truth 
in purity. He that comes to build a new city, 
must first remove the old rubbish, before he can 
see to lay a new foundation ; and he that comes 
to an house greatly polluted and full of dirt, will 
first sweep away and remove the filth, before he 
puts up his own good and new furniture. The 
dawning of the day dispels the darkness, and 
makes us see the things that are most conspic- 
uous : but the distinct discovering and discerning 
of things, so as to make a certain and perfect ob- 
servation, is reserved for the arising of the sun, 
and its shining in full brightness. And we can, 
from a certain experience, boldly affirm, that the 
not waiting for this, but building among, yea, and 
with, the old Popish rubbishy and setting up before 
a full purgation, hath been to most Protestants the 
foundation of many a mistake, and an occasion 
of unspeakable hurt. Therefore the Lord God, 
who as he seeth meet doth communicate and J^^^j™^^. 
make known to man the more full, evident, and ery of the 
perfect knowledge of his everlasting truth, hath f^^^J ^^^ 
been pleased to reserve the more full discove- this our 
ry of this glorious and evangelical dispensation, ^^® 
to this our age ; albeit divers testimonies have 
thereunto been borne by some noted men in sever- 
al ages, as shall hereafter appear. And for the 
greater augmentation of the glory of his grace, 
that no man might have whereof to boast, he 
hath raised up a few despicable and illiterate men^ 
and for the most part mechanics, to be the dispen- 
sers of it ; by which gospel all the scruples, doubts, 
hesitations, and objections above mentioned, are 

19 



132 PROPOSITIONS V. & VI. 

easily and evidently answered, and the justice as 
well as mercy of God, according to their divine 
and heavenly harmony, are exhibited, establish- 
ed, and confirmed. According to which certain 
light and gospel, as the knowledge thereof has 
been manifested to us by the revelation of Jesus 
Christ in us^ fortified by our own sensible expe- 
rience, and sealed by the testimony of the Spirit 
in our hearts, we can confidently affirm, and clear- 
ly evince, according to the testimony of the holy 
scriptures, the following points : 
Prop.l. §. XI. First, That God, who out of his infinite 
love sent his Son, the Lord Jesus Christ, into the 
visftation world, who tastcd death for every man, hath giv- 
to all. en to every man, whether Jexo or Gentile, Turk or 
Scythian, Indian or Barbarian, of whatsoever na- 
tion, country, or place, a certain day or time of visit- 
ation ; during which day or time it is possible for them 
to be saved, and to partake of the fruit of Chrisfs 
death. 
Prop.2. Secondly, That for this end God hath communi- 
cated and given unto every man a measure of the light 
A measure of his own Son, a measure of grace, or a measure of the 
aii/^ Spirit, which the scripture expresses by several 
names, as sometimes of the seed of the kingdom^ 
Mat. xiii. 18, 19. the light that makes all things mani- 
fest, Eph. V. 13. the Word of God, Rom. x. 17. or 
manifestation of the Spirit given to profit withal, 1 Cor. 
xii. 7. a talent. Mat. xxv. IT), a little leaven. Mat. xiii. 
33. the gospel preached in every creature. Col. i. 23. 
Prop. 3. Thirdly, Tliat God, in and by this Light and Seed, 
invites, calls, exhorts, and strives with every man, in 
Gods sal- or^er to save him ; which, as it is received, and not 
wrought resisted, works the salvation oi all, even of those 
rV^^ who are ignorant of the death and sufferings of 
'^ *" Christ, and of Adam''s fall, both by bringing them 
to a sense of their own misery, and to be sharers 
in the sufferings of Christ inwardly, and by ma- 
king them partakers of his resurrection, in be- 



OP UNIVERSAL AND SAVING LIGHT. 133 

coming holy, pure, and righteous, and recover- 
ed out of their sins. By which also are saved 
they that have the knowledge of Christ outward- 
ly, in that it opens their understanding rightly to 
use and apply the things delivered in the scrip- 
tures, and to receive the saving use of them: 
but that this may be resisted and rejected in hoth^ in 
which then God is said to be resisted and pressed 
down, and Christ to be again crucified, and put to 
open shame in and among men. And to those who 
thus resist and refuse him, he becomes their con- 
demnation. 

First then. According to this doctrine the mer- Conseq. i. 
cy of God is excellently well exhibited, in that none 
are necessarily shut out from salvation ; and his 
justice is demonstrated, in that he condemns none 
but such to whom he really made offer of sal- 
vation, affording them the means sufficient there- 
unto. 

Secondly, This doctrine, if well weighed, will Conseq. 2. 
be found to be the foundation of Christianity, sal- 
vation, and assurance. 

Thirdly, It agrees and answers with the whole ten- Conseq. 3. 
or of the gospel promises and threats, and with the 
nature of the ministry of Christ ; according to which, 
the gospel, salvation, and repentance are com- 
manded to be preached to every creature, with- 
out respect of nations, kindred, families, or tongues. 

Fourthly, // magnifies and commends the merits and Conseq. 4. 
death of Christ, in that it not only accounts them 
sufficient to save all, but declares them to be 
brought so nigh unto all, as thereby to be put into 
the nearest capacity of salvation. 

Fifthly, It exalts above all the grace of God, to Conseq. 5 
which it attributeth all good, even the least and 
smallest actions that are so ; ascribing thereunto 
not only the first beginnings and motions of good, 
but also the whole conversion and salvation of the 
soul. 






134 PROPOSITIONS V. & VI. 

Conseq. 6. Sixthly, It contradicts^ overturns^ and enervates the 
false doctrine of the Pelagians, Semi-Pelagians, So- 
cinians, and others^ who exalt the light of nature, 
the liberty of man's will, in that it wholly excludes 
the natural man from having any place or portion 
in his own salvation, by any acting, moving, or 
working of his own, until he be first quickened, 
raised up, and actuated by God's Spirit. 

Conseq. 7. Seventhly, As it makes the whole salvation of man 
solely and alone to depend upon God^ so it makes his 
condemnation wholly and in every respect to he of him- 
self in that he refused and resisted somewhat that 
from God wrestled and strove in his heart, and 
forces him to acknowledge God's just judgment in 
rejecting and forsaking of him. 

Conseq. 8. Eighthly, It takes away all ground of despair^ in 
that it gives every one cause of hope and certain 
assurance that they may be saved ; neither doth feed 
any in security^ in that none are certain how soon 
their day may expire : and therefore it is a con- 
stant incitement and provocation, and lively en- 
couragement to every man, to forsake evil, and 
close with that which is good. 

Conseq. 9. Ninthly, It wonderfully commends as well the cer- 
tainty of the Christian religion among infidels, as it 
manifests its own verity to all^ in that it is confirmed 
and established by the experience of all men; 
seeing there never was yet a man found in any 
place of the earth, however barbarous and wild, 
but hath acknowledged, that at some time or other, 
less or more, he hath found somewhat in his heart 
reproving him for some things evil which he hath 
done, threatening a certain horror if he continued 
in them, as also promising and communicating a 
certain peace and sweetness, as he has given way 
to it, and not resisted it. 

Conseq. 10 Tenthly, It wonderfully showeth the excellent wisdom 
of God^ by which he hath made the means of 
salvation so universal and comprehensive, that it 



OP CNmSRSAL AND SAVING LIGHT. 135 

is not needful to recur to those miraculous and 
strange ways ; seeing, according to this most true 
doctrine, the gospel reacheth all, of whatsoever 
condition, age, or nation. 

Eleventhly, It is really and effectively^ though not Conseq.ii 
in so many words, yet by deeds, established and 
confirmed by all the preachers^ promulgators^ and doC' 
tors of the Christian religion, that ever were, or now 
are, even by thosethatotherwaysintheir judgment oppose 
this doctrine, in that they all, whatever they have 
been or are, or whatsoever people, place, or coun- 
try they come to, do preach to the people, and to 
every individual among them, that they may be 
saved ; entreating and desiring them to believe in 
Christ, who hath died for them. So that what 
they deny in the general, they acknowledge of 
every particular; there being no man to whom 
they do not preach in order to salvation, telling 
him Jesus Christ calls and wills him to believe and be 
saved; and that if he refuse, he shall therefore be 
condemned, and that his condemnation is of him- 
self. Such is the evidence and virtue of Truth, 
that it constrains its adversaries even against their 
wills to plead for it. 

Lastly, According to this doctrine the former conseq.12 
argument used by the Arminians, and evited by 
the Calvinists, concerning every man's being bound 
to believe that Christ died for him, is, by altering 
the assumption, rendered invincible ; thus, 

TTiat which every man is bound to believe, is true : 

JBut every man is bound to believe that God is merci' 
ful unto him : 

Therefore, S^c. 

This assumption no man can deny, seeing his 
mercies are said to be over all his works. And here- 
in the scripture every way declares the mercy of 
God to be, in that he invites and calls sinners to 
repentance, and hath opened a way of salvation 
for them : so that thouo:h those men be not bound 



136 



PROPOSITIONS V. & VI. 



Our adver- 
saries' un- 
merciful 
assertion 
of God. 



Ques.l 

The stat- 
ing of the 
question. 



to believe the history of Chrisfs death and passion 
who never came to know of it, jet they are bound 
to believe that God will be merciful to them, if 
they follow his ways ; and that he is merciful unto 
them, in that he reproves them for evil, and en- 
courages them to good. Neither ought any man 
to believe that God is unmerciful to him, or that 
he hath from the beginning ordained him to come 
into the world that he might be left to his own 
evil inclinations, and so do wickedly, as a means 
appointed by God to bring him to eternal damna- 
tion; which, were it true, as our adversaries affirm 
it to be of many thousands, I see no reason why 
a man might not believe ; for certainly a man may 
believe the truth. 

As it manifestly appears from the thing itself, 
that these good and excellent consequences fol- 
low from the belief of this doctrine, so from the 
proof of them it will yet more evidently appear ; 
to which before I come, it is requisite to speak 
somewhat concerning the state of the controversy, 
which will bring great light to the matter: for 
from the not right understanding of a matter under 
debate, sometimes both arguments on the one 
hand, and objections on the other, are brought, 
which do no way hit the case; and hereby also 
our sense and judgment therein will be more fully 
understood and opened. 

§. Xll. First then, by this day and time of visita- 
tion^ which we say God gives unto all, during 
which they may be saved, we do not understand the 
whole time of every man's life ; though to some it 
may be extended even to the very hour of death, 
as we see in the example of the thief convert- 
ed upon the cross : but such a season at least as 
sufficiently exonerateth God of every man'^s condemnation^ 
which to some may be sooner, and to others la- 
ter, according as the Lord in his wisdom sees 
meet. So that many men may out-live this day, 



OP UNIVERSAL AND SAVING LIGHT. 



137 



after which there may be no possibility of salva- ^^f ^ut"^ 
tion to them, and God justly suffers them to be live the 
hardened, as a just punishment of their unbeUef, co^d's^visi- 
and even raises them up as instruments of wrath, Nation. 
and makes them a scourge one against another. 
Whence to men in this condition may be fitly ap- 
plied those scriptures which are abused to prove 
that God incites men necessarily to sin. This is no- 
tably expressed by the apostle, Rom. i. from verse 
17. to the end, but especially verse 28. And even 
as they did not like to retain God in their knowledge^ 
God gave them over to a reprobate mind., to do those 
things which are not convenient. That many may out- 
live this day of God's gracious visitation unto them, 
is shown by the example of Esau., Heb. xii. 16, 17. 
who sold his birth-right : so he had it once, and 
was capable to have kept it; but afterwards, 
when he would have inherited the blessing, he 
was rejected. This appears also by Christ's 
weeping over Jerusalem., Luke xix. 42. saying. If 
thou hadst known in this thy day the things that be- 
long unto thy peace ; but now they are hid from thine 
eyes. Which plainly imports a time when they 
might have known them, which now was removed 
from them, though they were yet ahve ; but of 
this more shall be said hereafter. 

§. XIII. Secondly, By this seed., grace., and word Ques.2 
of God^ and light wherewith we say every one is en- 
lightened., and hath a measure of it, which strives 
with him in order to save him, and which may^ 
by the stubbornness and wickedness of man's will, 
be quenched, bruised, wounded, pressed down, 
slain and crucified, we understand not the proper es- 
sence and nature of God precisely taken., which is not 
divisible into parts and measures, as being a most 
pure., simple being., void of all composition or division^ 
and therefore can neither be resisted, hurt, wound- 
ed, crucified, or slain by all the efforts and strength 
of men ; but we understand a spiritual, heavenly, and 



138 



PROPOSITIONS V. & VI. 



The light 
what it is, 
and its 
properties 
described. 



Cant. iii. 9. 



1 Tim. vi. 
16. 



That the 
fulness of 
the God- 
head 

dwells in 
Christ bo- 
dily, &c. 



invisible principle, in which God, as Father, Son, and 
Spirit, dwells ; a measure of which divine and glo- 
rious life is in all men as a seed, which of its own 
nature draws, invites, and inclines to God ; and 
this some call vehiculum Dei, or the spiritual body 
of Christ, the flesh and blood of Christ, which came 
down from heaven, of which all the saints do feed, 
and are thereby nourished unto eternal life. And 
as every unrighteous action is witnessed against 
and reproved by this light and seed, so by such ac- 
tions it is hurt, wounded, and slain, and flees from 
them; even as the flesh of man flees from that which 
is of a contrary nature to it. Now because it is 
never separated from God nor Christ, but wherev- 
er it is God and Christ are as wrapped up therein, 
therefore and in that respect as it is resisted, God 
is said to be resisted ; and where it is borne down, 
God is said to be pressed as a cart under sheaves, 
and Christ is said to be slain and crucified. And 
on the contrary, as this seed is received in the 
heart, and suffered to bring forth its natural and 
proper effect, Christ comes to be formed and rais- 
ed, of which the scripture makes so much men- 
tion, calling it the new man, Christ within, the hope 
of glory. This is that Christ within, which we are 
heard so much to speak and declare of, every 
where preaching him up, and exhorting people 
to believe in the light, and obey it, that they may 
come to know Christ in them, to deliver them from 
all sin. 

But by this, as we do not at all intend to equal 
ourselves to that holy man the Lord Jesus Christ, 
who was born of the virgin Mary, in whom all the 
fulness of the Godhead dwelt bodily, so neither 
do we destroy the reality of his present existence, as 
some have falsely calumniated us. For though 
we afiirm that Christ dwells in us, yet not imme- 
diately, but mediately, as he is in that seed, which 
is in us ; whereas he, to wit, the Eternal Word, 



OF UNIVERSAL AND SAVING LIGHT. 139 

which was with God, and was God, dwelt imme- 
diately in that holy man. He then is as the head, 
and we as the members ; he the vine, and we 
the branches. Now as the soul of man dwells 
otherwise and in a far more immediate manner in 
the head and in the heart, than in the hands or 
legs; and as the sap, virtue, and life of the vine 
lodgeth far otherwise in the stock and root than 
in the branches ; so God dwelleth otherwise in 
the man Jesus than in us. We also freely re- 
ject the heresy of ApolUnarius^ who denied him 
to have any soul, but said the body was only ac- 
tuated by the Godhead. As also the error of 
Eutyches^ who made the manhood to be wholly 
swallowed up of the Godhead. Wherefore, as 
we believe he was a true and real man, so we al- 
so believe that he continues so to be glorified in 
the heavens in soul and body, by whom God shall 
judge the world, in the great and general day of 
judgment. 

§. XIV. Thirdly, We understand not this seed^ lights Ques.3 
or grace to be an accident^ as most men ignoranlly do, T^^^ }^^ 
but a real spiritual substance, which the soul of man spiritual 
is capable to feel and apprehend, from which that ^"^j^h"^^* 
real, spiritual, inward birth in believers arises, maybe 
called the new creature, the new man in the heart, soui'and^ 
This seems strange to carnal-minded men, be- appre- 
cause they are not acquamted Avitn it; but we 
know it, and are sensible of it, by a true and cer- 
tain experience. Though it be hard for a man 
in his natural wisdom to comprehend it, until he 
come to feel it in himself; and if he should, hold- 
ing it in the mere notion, it would avail him lit- 
tle; yet we are able to make it appear to be 
true, and that our faith concerning it is not with- 
out a solid ground : for it is in and by this in- 
ward and substantial seed in our hearts as it 
comes to receive nourishment, and to have a 
birth or geniture in us, that we come to have 
20 



hended. 



140 PROPOSITIONS V. & VI. 

those spiritual senses raised by which we are 
made capable of tastings smelling^ seeing^ and hand- 
ling the things of God ; for a man cannot reach 
unto those things by his natural spirit and senses, 
as is above declared. 

Next, We know it to be a substance^ because it 
subsists in the hearts of wicked men, even while 
they are in their wickedness, as shall be hereafter 
proved more at large. Now no accident can be in 
a subject without it give the subject its own denom- 
ination ; as where whiteness is in a subject, there 
Thede- ^j^^ subiect is cdWediwhite. So we distinguish be- 

greesofits . ^"^ -,. . . .^ i • i i 

operation twixt holtmss^ as it IS an accident^ which denomi- 
of man!^"^ iiates man so, as the seed receives a place in him^ 
and betwixt the holi/ substantial seed^ which many 
times lies in man's heart as a naked grain in the 
stony ground. So also as we may distinguish be- 
twixt health and medicine ; health cannot be in a 
body without the body be called healthful^ because 
health is an accident ; but medicine may be in a 
body that is most unhealthful, for that it is a sub- 
stance. And as when a medicine begins to work, 
the body may in some respect be called healthful^ 
and in some respect unhealthful^ so we acknowledge 
as this divine medicine receives place in man'^s heart., 
it may denominate him in some part holy and good, 
though there remain yet a corrupted unmortified 
part, or some part of the evil humours unpurged 
out ; for where two contrary accidents are in one 
subject, as health and sickness in a body, the subject 
receives its denomination from the accident which 
prevails most. So many men are called saints, 
good and holy men, and that truly, when this holy 
seed hath wrought in them in a good measure, and 
hath somewhat leavened them into its nature, 
though they may be yet liable to many infirmities 
and weaknesses, yea and to some iniquities : for as 
the seed of sin and ground of corruption, yea and 
the capacity of yielding thereunto, and sometimes 



OF UNIVERSAL AND SAVING LIGHT. 141 

actually falling, doth not denominate a good and 
holy man impious ; so neither doth the seed of right- 
eousness in evil men, and the possibility of their be- 
coming one with it, denominate them goodov holy, 

§. XV. Fourthly, We do not hereby intend any Ques.4 
ways to lessen or derogate from the atonement and sac- 
rifice of Jesus Christ ; but on the contrary do mag- 
nify and exalt it. For as we believe all those things 
to have been certainly transacted which are record- 
ed in the holy scriptures concerning the hirth^ life^ 
miracles^ sufferings^ resurrection^ and ascension of Christ ; 
so we do also believe that it is the duty of every 
one to believe it to whom it pleases God to re- 
veal the same, and to bring to them the knowl- 
edge of it ; yea, we believe it were damnable unbe- 
lief not to believe it, when so declared ; but to 
resist that holy seed, which as minded would lead 
and incline every one to believe it as it is offered 
unto them, though it revealeth not in every one 
the outward and explicit knowledge of it, never- 
theless it always assenteth to it, ubi declaratur^ 
where it is declared. Nevertheless as we firmly 
believe it was necessary that Christ should come, 
that by his death and sufferings he might offer up 
himself a sacrifice to God for our sins, who his 
own self bare our sins in his own body on the tree ; so 
we believe that the remission of sins which any That re- 
partake of, is only in and by virtue of that most sins is only 
satisfactory sacrifice, and no otherwise. For it f^"^^l^°."f 

77 77- r 1 1 1 r •/•• "V Christ. 

IS by the obedience of that one that the free gift is come 
upon all to justification. For we affirm, that as all 
men partake of the fruit o^ Adam''s fall, in that by, 
reason of that evil seed, which through him is 
communicated unto them, they are prone and in- 
clined unto evil, though thousands of thousands 
be ignorant of Adam''s fall, neither ever knew of 
the eating of the forbidden fruit ; so also many 
may come to feel the influence of this holy and 
divine seed and lights and be turned from evil to 



I 



142 PROPOSITIONS V. &, VI. 

good by it, though they knew nothing of Christ's 
coming in the flesh, through whose obedience 
and sufferings it is purchased unto them. And 
as we affirm it is absolutely needful that those 
do believe the history of Christ's outward ap- 
pearance, whom it pleased God to bring to the 
knowledge of it ; so we do freely confess, that even 
that outward knoAvledge is very comfortable to 
such as are subject to and led by the inward seed 
and light. For not only doth the sense of Christ's 
love and sufferings tend to humble them, but they 
are thereby also strengthened in their faith, and 
encouraged to follow that excellent pattern which 
he hath left us, who suffered for us, as saith the apos- 
tle Peter. 1 Pet. ii. 21. leaving us an example that we 
should follow his steps : and many times we are 
greatly edified and refreshed with the gracious 
^'^fs ^rofit- sayings which proceed out of his mouth. The histo- 
abie with ry then is profitable and comfortable with the mys- 
themyste- ^^^^^ ^^^ never without it; but the mystery is and 
may be profitable without the explicit and outward 
knowledge of the history. 
Ques.5 But Fifthly, This brings us to another question, 
How to wit. Whether Christ he in all men or no ? Which 
aiimenf*" sometimcs hath been asked us, and arguments 
brought against it; because indeed it is to be found 
in some of our writings that Christ is in all men ; 
and we often are heard, in our public meetings 
and declarations., to desire every man to know and 
be acquainted with Christ in them, telling them that 
Christ is in them ; it is fit therefore, for removing 
of all mistakes, to say something in this place con- 
cerning this matter. We have said before how 
that a divine, spiritual, and supernatural light is in 
all men; how that that divine supernatural light or 
seed is vehiculum Dei ; how that God and Christ 
dwelleth in it, and is never separated from it ; also 
how that as it is received and closed with in the 
hearty Christ comes to be formed and brought forth : 



OP UNIVERSAL AND SAVING LIGHT. 143 

but we are far from ever having said, that Christ 
is thus formed in all men^ or in the wicked: for 
that is a great attainment, which the apostle trav- 
ailed that it might be brought forth in the Ga- 
latians. Neither is Christ in all men by way of 
union, or indeed to speak strictly, by way of in- 
habitation; because this inhabitation, as it is gene- 
rally taken, imports union, or the manner of Chrisfs 
being in the saints: as it is written, / will dwell in 
them, and walk in them, 2 Cor. vi. 16. But in re- 
gard Christ is in all men as in a seed, yea, and that 
he never is nor can be separate from that holy 
pure seed and light which is in all men; therefore 
may it be said in a larger sense, that he is in all, 
even as we observed before. The scripture saith, 
Amos ii. 13. God is pressed down as a cart under 
sheaves, and Christ crucified in the ungodly ; though 
to speak properly and strictly, neither can God be 
pressed down nor Christ, as God, be crucified. In 
this respect then, as he is in the seed which is in all 
men, we have said Christ is in all men, and have 
preached and directed all men to Christ in them, 
who lies crucified in them by their sins and iniqui- Christ cru- 
ties, that they may look upon him whom they have manbyin- 
pierced, and repent: whereby he that now lies as 'q^'^'^s. 
it were slain and buried in them, may come to be 
raised, and have dominion in their hearts over all. 
And thus also the apostle Paul preached to the Co- 
rinthians and Galatians, 1 Cor. ii. 2. Christ crucified 
in them, iv v(uv, as the Greek hath it. This Jesus 
Christ was that which the apostle desired to know 
it) them, and make known unto them, that they might 
come to be sensible how they had thus been crucify- 
ing Christ, that so they might repent and be saved. 
And forasmuch as Christ is called that light that 
enlightens every man, the light of the world, there- 
fore the light is taken for Christ, who truly is the 
fountain of light, and hath his habitation in it 
for ever. Thus the light of Christ is sometimes 



I 



144 PROPOSITIONS V. & VI. 

called Christy i. e. that in which Christ is, and from 
which he is never separated. 

§. XVI. Sixthly, It will manifestly appear by 
what is above said, that we understand not this dir 
vine principle to be any part of mati's nature^ nor 
yet to be any relics of any good which Adam lost 
by his fall^ in that we make it a distinct separate 
thing from man's soul, and all the faculties of 
it: yet such is the malice of our adversaries, that 
they cease not sometimes to calumniate us, as if 
we preached up a natural light, or the light of 
man's natural conscience. Next there are that 
lean to the doctrine of Socinus and Pelagius^ who 
persuade themselves through mistake, and out of 
no ill design to injure us, as if this which w^e 
preach up w^ere some natural power and faculty 
of the soul, and that we only differ in the word- 
ing of it, and not in the thing itself; whereas 
there can be no greater difference than is betwixt 
us in that matter: for we certainly know that 
this light of which we speak is not only distinct, 
but of a different nature from the soul of man, 
The facui- and its faculties. Indeed that man, as he is a 
man's rea- rational Creature, hath reason as a natural faculty 
son. of his soul, by which he can discern things that 

are rational, we deny not; for this is a property 
natural and essential to him, by which he can 
know and learn many arts and sciences, beyond 
what any other animal can do by the mere animal 
principle. Neither do we deny but by this ra- 
tional principle man may apprehend in his brain, 
and in the notion, a knowledge of God and spir- 
itual things; yet that not being the right organ, 
as in the second proposition hath more at length 
been signified, it cannot profit him towards salva- 
tion, but rather hindereth; and indeed the great 
cause of the apostacy hath been, that man hath 
sought to fathom the things of God in and by 
this natural and rational principle, and to build 



OF UNIVERSAL AND SAVING LIGHT. 145 

up a religion in it, neglecting and overlooking 
this principle and seed of God in the heart ; so 
that herein, in the most universal and catholic 
sense, hath Anti-Christ in every man set up him- Anti-christ 

»/•!• 7 ' I 1 r r^ 1 ri 1 1 mthetem- 

seij^ and siiteth in the temple of Lrod as ixod^ and pieofood. 
above every thing that is called God. For men 
being the temple of the Holy Ghosts as saith the 
apostle, 1 Cor. iii. 16, when the rational principle 
sets up itself there above the seed of God, to 
reign and rule as a prince in spiritual things, 
while the holy seed is wounded and bruised, 
there is Anti-Christ in every man, or somewhat 
exalted above and against Christ. Nevertheless 
we do not hereby affirm as if man had received 
his reason to no purpose, or to be of no ser- 
vice unto him, in no wise : we look upon reason 
as fit to order and rule man in things natural. 
For as God gave two great lights to rule the out- The divine 
ward world, the sun and moon, the greater light nf^'ura"*^ 
to rule the day, and the lesser light to rule the reason dis- 
night; so hath he given man the light of his Son, ^inguisbed- 
a spiritual divine light, to rule him in things spi- 
ritual, and the light of reason to rule him in things 
natural. And even as the moon borrows her light 
from the sun, so ought men, if they would be 
rightly and comfortably ordered in natural things, 
to have their reason enhghtened by this divine 
and pure light. Which enlightened reason, in 
those that obey and follow this true light, we con- 
fess may be useful to man even in spiritual things, 
as it is still subservient and subject to the other; 
even as the animal life in man, regulated and or- 
dered by his reason, helps him in going about 
things that are rational. We do further rightly The light 
distinguish this from man's natural conscience; fj,fshed 
for conscience being that in man which ariseth from man's 
from the natural faculties of man's soul, may be "00"*^^ 
defiled and corrupted. It is said expressly of the acienco. 
impure, Tit, i. 15. That even their mind and con- 



I 



146 PROPOSITIONS V. &; vr. 

science is defiled ; but this light can never be cor- 
rupted nor defiled; neither did it ever consent to 
evil or wickedness in any : for it is said expressly, 
that it makes all things manifest that are reprove- 
able, Eph. v. 1 3. and so is a faithful witness for God 
Con- against every unrighteousness in man. Now con- 
science science, to define it truly, comes from [conscire.^ 
and is that knowledge which ariseth in man^s heart, 
from what agreeth, contradicteth, or is contrary to 
any thing believed by him, whereby he becomes con- 
scious to himself that he transgresseth by doing that 
which he is persuaded he ought not to do. So that 
the mind being once blinded or defiled with a 
wrong belief, there ariseth a conscience from that 
belief, which troubles him when he goes against it. 
Example As for example : A Turk who hath possessed him- 
o a Turk, g^j^ ^.-^^j^ ^ ^qXqq belief that it is unlawful for him 
to drink wine, if he do it, his conscience smites 
him for it; but though he keep many concubines, 
his conscience troubles him not, because his judg- 
ment is already defiled with a false opinion that 
it is lawful for him to do the one, and unlawful to 
do the other. Whereas, if the light of Christ in 
him were minded, it would reprove him, not only 
for committing fornication, but also, as he became 
obedient thereunto, inform him that Mahomet 
was an impostor ; as well as Socrates was inform- 
ed by it, in his day, of the falsity of the heathen's 

Example So if a Papist eat flesh in Lent, or be not dili- 
ofaPapist. gpjj^ enough in adoration of saints and images, or 
if he should contemn images, his conscience would 
smite him for it, because his judgment is already 
blinded with a false belief concerning these things: 
whereas the light of Christ never consented to 
any of these abominations. Thus then man's nat- 
ural conscience is sufficiently distinguished from 
it; for conscience followeth the judgment, doth 
not inform it; but this light, as it is received, 



OF UNIVERSAL AND SAVING LIGHT. 147 

removes the blindness of the judgment, opens the 
understanding, and rectifies both the judgment 
and conscience. So we confess also, that con- 
science is an excellent thing, where it is rightly 
informed and enlightened: wherefore some of us xbenatu- 
have fitly compared it to the lantern, and the g^|^*;°e' 
light of Christ to a candle: a lantern is useful, compared 
when a clear candle burns and shines in it; but Jein,'and 
otherwise of no use. To the light of Christ then the light of 
in the conscience, and not to man's natural con- candie.°* 
science, it is that we continually commend men ; 
that, not this, is it which we preach up, and di- 
rect people to, as a most certain guide unto life 
eternal. 

Lastly, This lights seed, &t. appears to be no 
power or natural faculty of man's mind ; because 
a man that is in his health can, when he pleases, 
stir up, move, and exercise the faculties of his 
soul; he is absolute master of them; and except 
there be some natural cause or impediment in 
the way, he can use them at his pleasure : but 
this light and seed of God in man he cannot move 
and stir up when he pleaseth; but it moves, 
blows, and strives with man, as the Lord seeth 
meet. For though there be a possibiUty of salva- 
tion to every man during the day of his visitation, 
yet cannot a man, at any time when he pleaseth, 
or hath some sense of his misery^ stir up that light xhewait- 
and grace, so as to procure to himself tenderness j"gupon 

~ I tllC ITIOV- 

of heart; but he must wait for it: which comes ingsofthe 
upon all at certain times and seasons, wherein it ^'^j[j!g^"*^ 
works powerfully upon the soul, mightily tenders 
it, and breaks it ; at which time, if man resist it 
not, but close with it, he comes to know salva- 
tion by it. Even as the lake of Bcthesda did not 
cure all those that washed in it. but such only as 
washed first after the angel had moved upon the 
waters ; so God moves in love to mankind, in his 
seed in his heart, at some singular times, setting 

21 



I 



148 PROPOSITIONS V. & VI. 

his sins in orcler before him, and seriously inviting 
him to repentance, offering to him remission ot* 
sins and salvation ; which if man accept of, he 
may be saved. Now there is no man alive, and I 
am confident there shall be none to whom this 
paper shall come, who, if they will deal faith- 
fully and honestly with their own hearts, will not 
be forced to acknowledge that they have been 
sensible of this in some measure, less or more ; 
which is a thing that man cannot bring upon 
himself with all his pains and industry. This then, 
O man or woman, is the day of God's gracious 
visitation to thy soul, which, if thou resist not, 
thou shalt be happy for ever. This is the day of 
Matxxiv. the Lord, which, as Christ saith, is like the light- 
^^' ning, which shineth from the cast unto the west; 

Johniii. 8. ^^^ ^^^ Wind ov Spirit. wMch blows upon the heart, 
and no man knows whither it goes, nor whence it 
comes. 
Ques.7 §. XVIT. And lastly, This leads me to speak 
concerning the manner of this seed or lights ope- 
ration in the hearts of all men, Avhich will show 
yet more manifestly, how widely we difTer from 
all those that exalt a natural power or light in 
man; and how our principle leads above all 
others to attribute our whole salvation to the 
mere power. Spirit, and grace of God. 

To them then that ask us after this manner, 

How do ye differ from the Pelagians and Armini- 

ans? For if two men have equal siifficient light and 

grace, and the one be saved by it, and the other not; is 

it not because the one improves it, the other not 1 Is not 

then the will of man the cause of the one^s salvation 

The light's ^^yond the other ? I say, to such we thus answer : 

operations That as the grace and light in all is sufficient to 

salvation ° save all, and of its own nature would save all ; so it 

strives and wrestles with all in order to save them ; 

he that resists its striving, is the cause of his own 

condemnation ; he that resists it not, it becomes 



OP UNIVERSAL AND SAVrNG LIGHT. 149 

his salvation : so that in him that is saved, the 
working is of the grace^ and not of the man ; and 
it is a passiveness rather than an act ; though af- 
terwards, as man is Avronght upon, there is a will 
raised in him, bj which he comes to be a co- 
worker with the grace : for according to that of 
Augustine^ He that made us without us, will not save 
us without us. So that the first step is not bj man's 
working, but by his not contrary working. And 
we believe, that at these singular seasons of every 
man's visitation above-mentioned, as man is wholly 
unable of himself to work with the grace, neither 
can he move one step out of the natural condi- 
tion, until the grace lay hold upon him ; so it is 
possible for him lo be passive, and not to resist 
it, as it is possible for him to resist it. So we 
say, the grace of God works in and upon man's 
nature; which, though of itself wholly corrupted 
and defiled, and prone to evil, yet is capable to 
be wrought upon by the grace of God ; even as 
iron, though an hard and cold metal of itself, may 
be warmed and softened by the heat of the fire, 
and wax melted by the sun. And as iron or 
wax, when removed from the fire or sun, re- 
turneth to its former condition of coldness and 
hardness ; so man's heart, as it resists or retires 
from the grace of God, returns to its former con- 
dition again. I have often had the manner of 
God's working, in order to salvation towards all 
men, illustrated to my mind by one or two clear 
examples, which I shall here add for the informa- 
tion of others. 

The first is, Of a man heavily diseased ; to whom I '^^^^ ^J^*™^ 
compare man in his fallen and natural condition, disease^d 
I suppose God, who is the great physician, not JJ^" J"^. 
only to give this man physic, after he hath used cian. 
all the industry he can for his own health, by any 
skill or knowledge of his own ; as those that say. 
If a man improve h^is reason or natural f amities., God 



I 



150 TROPOSITIONS V. & VI. 

will superadd grace ; or, as others say, tluit he comclli 
and maketh offer of a remedy to this man outwardly, 
leaving it to the liberty of mmi's will either to receive 
it or reject it. But He, even the Lord, this great 
physician, cometh, and poiireth the remedy into 
his mouth, and as it were layeth him in his bed ; 
so that if the sick man he but passive, it will ne- 
cessarily work the effect : but if he be stubborn 
and untoward, and will needs rise up and go forth 
into the cold, or eat such fruits as are hurtful to 
him, while the medicine should operate, then, though 
of its nature it tendeth to cure him, yet it will 
prove destructive to him, because of those obstruc- 
tions which it meeteth with. Now as the man 
that should thus undo himself would certainly be 
the cause of his own death ; so who will say, that, if 
cured, he owes not his health wholly to the phy- 
sician, and not to any deed of his own ; seeing his 
part was not any action, but a passiveness ? 
The exam- The sccond example is, Of divers men lying in a 
\l\a^ ^u" dark pit together, where all their senses are so stupified, 
pitied in a that they are scarce sensible of their own misery. To 
anJtheir this I Compare man in his natural, corrupt, fallen 
deliverer, condition. I suppose not that any of these men, 
wrestling to deliver themselves, do thereby stir 
up or engage one able to deliver them to give 
them his help, saying within himself, /see one of 
these men willing to be delivered, and doing ivhat in him 
lies, therefore he deserves to be assisted ; assay the So- 
cinians. Pelagians, and Semi-Pelagians. Neither do 
I suppose that this deliverer comes to the top of 
the pit, and puts down a ladder, desiring them that 
will to come up; and so puts them upon using their 
own strength and will to come up ; as do the Jesuits 
and Arminians : yet, as they say, such are not de- 
livered without the grace ; seeing the grace is that 
ladder by which they were delivered. But I sup- 
pose that the deliverer comes at certain times, and 
fully discovers and informs them of the great mis- 



A simile of 
the sun's 



OF UNIVERSAL AND SAVING LIGHT. 151 

ery and hazard they are in, if they continue in 
that noisome and pestiferous place ; yea, forces 
them to a certain sense of their misery, (for the 
wickedest men at times are made sensible of their 
misery by God's visitation,) and not only so, but 
lays hold upon them, and gives them a pull, in or-, 
der to lift them out of their misery; which if they 
resist not will save them ; only they may resist it. 
This being applied as the former, doth the same 
way illustrate the matter. Neither is the grace of 
God frustrated, though the effect of it be diverse, 
according to its object, being the ministration of 
mercy and love in those that reject it not, but re- 
ceive li^Johni. 12. but the minisiration ofivrathand 
condemnation in those that do reject it, JohniVi. 19. 
even as the sun, by one act or operation, irelteth 
and softeneth the wax, and hardeneth tlie clay. meitTng 
The nature of the sun is to cherish the creation, e)jf„^^^*^' 
and therefore the living are refreshed by it, and power. 
the flowers send fortli a good savour, as it shines 
upon them, and the fruits of the trees are ripen- 
ed ; yet cast forth a dead carcase, a thing with- 
out life, and the same reflection of the sun will 
cause it to stink, and putrefy it ; yet is not the sun 
said thereby to be frustrated of its proper effect 
So every man during the day of his visitation is 
shined upon by the sun of righteousness, and ca- 
pable of being influenced by it, so as to send forth 
good fruit, and a good savour, and to be melted 
by it; but when he hath sinned out his day, then 
the same sun hardeneth him, as it doth the clay, 
and makes his wickedness more to appear and pu- 
trefy, and send forth an evil savour. 

§. XVIII. Lastly, as we truly affirm that God ^"eVJuf- 
willeth no man to perish, and therefore hath given ficient for 
to all grace sufficient for salvation; so we do not ghenthem 
deny, but that in a special manner he worketh in o^ God- 
some, in whom grace so prevaileth, that they ne- 
cessarily obtain salvation ; neither doth God ?ufler 



i 



152 PROPOSITIONS Y. & VI. 

tliem to resist. For it were absurd to say, that 
God had not far otherwise extended himself to- 
wards the virgin 3Iary and the apostle Paul^ than 
towards many others : neither can we affirm that 
God equally loved the beloved disciple John and 
Jtidas the traitor ; yet so far, nevertheless, as none 
wanted such a measure of grace by which they 
might have been saved, all are justly inexcusable. 
And also God working in those to whom this 
prevalency of grace is given, doth so hide himself, 
to shut out all security and presumption, that such 
may be humbled, and the free grace of God mag- 
nified, and all reputed to be of the free gift ; and 
nothing from the strength of self. Those also who 
perish, when they remember those times of God's 
visitation towards them, wherein he wrestled with 
them by his Light and Spirit^ are forced to confess, 
that there was a time wherein the door of mercy 
was open unto them, and that they are justly 
condemned, because they rejected their own sal- 
vation. 

Thus both the mercy and justice of God are 
established, and the will and strength of man are 
brought down and rejected ; his condemnation is 
made to be of himself, and his salvation only to 
depend upon God. Also by these positions two 
great objections, w hich often are brought against 
this doctrine, are well solved. 
Object. The first is deduced from those places of scrip- 
ture, wherein God seems precisely to have decreed 
and predestinated some to salvation ; and for that 
end, to have ordained certain means, which fall 
not out to others ; as in the calling of Abraham^ 
TDavid^ and others, and in the conversion of Paul ; 
for these being numbered among such to whom 
this prevalency is given, the objection is easily 
loosed. 

The second is drawn from those places, wherein 
God seems to have ordained some wicked persons 



OP UNIVERSAL AND SAVING LIGHT. 153 

to destruction; and therefore to have obdured Predestu 

. "1 • 1 nation to 

their hearts to torce them unto great sins, and to salvation, 
have raised them up, that he might show in them his dMonTo 
power; who, if they be numbered amongst those destruc- 
men whose day of visitation is passed over, that gwere^d!' 
objection is also solved; as will more evidently 
appear to any one that will make a particular ap- 
plication of those things, which I at this time, for 
brevity's sake, thought meet to pass over. 

§. XIX. Having thus clearly and evidently stated 
the question, and opened our mind and judgment 
in this matter, as divers objections are hereby pre- 
vented, so will it make our proof both the easier 
and the shorter. 

The first thing to be proved is, That God hath Prop. 1 
given to every man a day or time of visitation^ where- Proved., 
in it is possible for him to he saved. If we can prove 
that there is a day and time given, in which those 
might have been saved that actually perish, the 
matter is done : for none deny but those that are 
saved have a day of visitation. This then appears Proof 1 
by the regrets and complaints which the Spirit of 
God throughout the whole scripture makes, even 
to those that did perish; sharply reproving them. Those that 
for that they did not accept of, nor close with God's Tda/of* 
visitation and offer of me rev to them. Thus the "^ercy of- 

•^ Icr6cl ihcni 

Lord expresses himself then first of all to Cain^ 
Gen. iv. 6, 7. And the Lord said unto Cain, Why instances. 
art thou wroth ? and why is thy countenance fallen? ^ ^^'"• 
If thou dost well, shall thou not he accepted ? If thou 
dost not well, sin lieth at the door. This was said 
to Cain before he slew his brother Abel, when the 
evil seed began to tempt him, and work in his 
heart ; we see how God gave warning to Cain in 
season, and in the day of his visitation towards him, 
acceptance and remission if he did well : for this 
interrogation, Shalt thou not be accepted ? imports 
an affirmative, Thott shall be accepted* if thou dost 
well. So that if we may trust God Almighty, the 



2. The old 
world. 



154 PROPOSITIONS V. & Vf. 

fountain of all truth and equity, it was possible in 
a day, even for Cain to be accepted. Neither 
could God have proposed the doing of good as 
a condition, if he had not given Cain sutlicient 
strength, whereby he was cnpable to do good. 
This the Lord himself also shows, even that he 
gave a day of visitation to the old world, Gen. vi. 3. 
And the Lord said.^ Mij Sjjirit shall not ahvays strive 
in man; for so it ought to be translated. This 
manifestly impbes, that his Spirit did strive with 
man, and doth strive with him for a season ; which 
season expiring, God ceaseth to strive with him, 
in order to save him : for the Spirit of God cannot 
be said to strive with man after the day of his 
visitation is expired ; seeing it naturally, and with- 
out any resistance, works its effect then, to wit, 
continually to judge and condemn himt From 
this day of visitation^ that God hath given to every 
God is one, is it that he is said to wait to he gracious., 
ferm^and ^^^' ^^^* ' ^' ^"^ ^^ ^^ long-snffering, Exod. xxxiv. 
long wait- 6. Numb. xiv. 18. Psal. Ixxxvi. 15. Jer. xv. 5. 
gracious^ Here the prophet Jeremy^ in his prayer, lays hold 
unto all— upon the long-suffering of God; and in his ex- 
postulating with God, he shuts out the objection 
of our adversaries in the 18th verse; Why is my 
•pain perpetual., and my wound incurable, which re- 
fuseth to he healed 1 Wilt thou altogether he unto 
me as a liar., and as waters that fail ? Whereas, ac- 
cording to our adversaries' opinion, the pain of the 
most part of men is perpetual, and their wou'id 
altogether incurable; yea, the offer of the gospel, 
and of salvation unto them, is as a lie, and as 
waters that fail, being never intended to be of any 
effect unto them. The apostle Peter says expressly, 
that this long-suffering of God jvaited in the days 
of JVoah for those of the old world., 1 Pet. iii. 20. 
which, being compared with that of Gen. vi. 3. 
before-mentioned, doth sufficiently hold forth our 
proposition. And that none may object that this 



OF UNIVERSAL AND SAVING LIGHT. 155 

lom-sufferins: or striviim of the Lord was not in or- 7"^" °^*^®** 

"-90/ n r> J i^o save 

der to save them, the same apostle saith expressly, them. 
2 Pet iii. 15. Thai the long-svffering of God is to be 
accounted salvation ; and with this long sufferings a 
little before in the 9th verse, he couples, That God 
is not willing that any should perish. Where, taking 
him to be his own interpreter, (as he is most fit,) he 
holdeth forth. That those to whom the Lord is 
long-sufferings (which he declareth he was to the 
wicked of the old world, and is now to all, not wil- 
ling that any should perish^) they are to account this 
long-suffering of God to them salvation. Now how or 
in what respect can they account it salvation^ if 
there be not so much as a possibility of salvation 
conveyed to them therein? For it were not salva- 
tion to them, if they could not be saved by it. In this 
matter Peter further refers to the writings of Paul, 
holding forth this to have been the universal doc- 
trine. Where it is observable what he adds upon 
this occasion, how there are some things in PauVs Some 
epistles hard to be understood^ which the unstable and ^^^fs *^ 
unlearned wrest to their own destruction; insinuating epistles 
plainly this of those expressions in PauVs epistles, under ° ^ 
as Rom. ix. ^c. which some, unlearned in spiritual stood. 
things, did make to contradict the truth of God''s 
long-suffering towards all, in which he willeth not 
any of them should perish, and in which they all 
may be saved. Would to God many had taken 
more heed than they have done to this advertise- 
ment! That place of the apostle Paul^ which Peter 
seems here most particularly to hint at, doth much 
contribute also to clear the matter, Rom. ii. 4. Des- 
pisest thou the riches of his goodness and forbearance, 
and long-sufferings not knowing that the goodness of 
God leadeth thee to repentance 1 Paul speaketh here 
to the unregenerate, and to the wicked, who (in the 
following verse he saith) Treasure up wrath unto the 
day of wrath j and to such he commends the riches 
of the forbearance and long-suffering of God; 

2il 



i 



156 pROPosiTiOiVS y. &; vi. 

showing that the tendency of God's goodness lead- 
eth to repentance. How could it necessarily tend 
to lead them to repentance^ how could it be called 
riches or goodness to them, if there w ere not a time 
wherein they might repent by it, and come to be 
sharers of the riches exhibited in it? From all 
which I thus argue : 
Arg. If God plead with the wicked, from the possibil- 

God'sspi- ity of their being accepted : if God's Spirit strive 

nt strives • . 

in the m them for a season, in order to save them, who 
wicked, afterwards perish ; if he wait to be gracious unto 
them ; if he be long suffering towards them ; and 
if this long-suffering be salvation to them while 
it endureth, during which time God willeth them 
not to perish, but exhibiteth to them the riches of 
his goodness and forbearance to lead them to re- 
pentance ; then there is a day of visitation wherein 
such might have been, or some such now may be 
saved, who have perished; and may perish,if they 
repent not : 
Pr. 11. But the first is true ; therefore also the last. 

§. XX. Secondly, This appeareth from the pro- 
phet Isaiah^ v. 4. What could I have done more to my 
The vine- vineyard ? For in verse 2, he saith ; He had fenced 
pfanted 2^9 CL^d gathered out the stones thereof, and planted it 
Y^^\a ^^^^^ ^^^ choicest vine; and yet (saith he) when Hooked 
grapes. it shoidd kavc brought forth grapes^ it brought forth 
wild grapes. Wherefore he calleth the inhabitants 
of Jerusalem and men of Judah to judge betwixt 
him and his vineyard, saying ; What could I have 
done more to my vineyard., than I have done in it ? and 
yet (as is said) it brought forth wild grapes : which 
was applied to many in Israel who refused God's 
mercy. The same example is used by Christ, 
Mat. xxi. 33. Mark xii. 1. Luke xx. 9. where Jesus 
shows, how to some a vineyard was planted., and all 
things given necessary for them, to get them fruit 
to pay or restore to their master; and how the 
master many times w aited to be merciful to them- 



OF UNIVERSAL AND SAVING LIGHT. 157 

in sending servants after servants, and passing by 
many offences, before he determined to destroy 
and cast them out. First then, this cannot be un- 
derstood of the saints, or of such as repent and 
are saved; for it is said expressly. He will destroy 
them. Neither would the parable any ways have 
answered the end for which it is alleged, if these 
men had not been in a capacity to have done good ; 
yea, such w as their capacity, that Christ saith in 
the prophet. What coiild I have done more ? So 
that it is more than manifest, that by this parable, 
repeated in three sundry evangelists, Christ holds 
forth his long-suffering towards men, and their 
wickedness, to whom means of salvation being 
afforded, do nevertheless resist, to their own con- 
demnation. To these also are parallel these scrip- 
tures, Prov. I 24, 25, 26. Jer. xviii. 9, 10. Mat. 
xviii. 32, 33, 34. Acts xiii. 46. 

Lastly, That there is a day of visitation given to Pr. III. 
the wicked, wherein they might have been saved, 
and which being expired, they are shut out from 
salvation, appears evidently by Christ's lamentation Christ's la- 
over Jerusalem., expressed in three sundry places, ^^Jr^ je?". 
Matlh. xxiii. 37. Luke xiii. 34. and xix. 41, 42. saiem. 
And when he was come near., he beheld the city., and 
wept over it, saying ; If thou hadst known, even 
thou, at least in this thy day, the things that belong 
to thy peace ; but now they are hid from thine eyes ! 
Than which nothing can be said more evident to 
prove our doctrine. For, First, he insinuates that 
there was a day wherein the inhabitants of Jeru- 
salem might have known those things that belonged 
to their peace. Secondly, That during that day 
he was willing to have gathered them, even as an 
hen gathereth her chickens. A familiar example, 
yet very significative in this case ; which shows 
that the offer of salvation made unto them was 
not in vain on his part, but as really, and with 
as great cheerfulness and willingness, as an hen 



158 



PROPOSITIONS V. & VI. 



God har- 
dens, 
when. 



The one 
talent was 
sufficient. 



galhereth her chickens. Such as is the love and 
care of the hen toward her brood, such is the 
care of Christ to gather lost men and women, to 
redeem them out of their corrupt and degenerate 
state. Thirdly, That because they refused, the 
things belonging to their peace were hid from their 
eyes. Why were they hid.'* Because ye would not 
suflfer me to gather you ; ye would not see those 
things that were good for you., in the season of 
God's love towards you ; and therefore now., that 
day being expired, ye cannot see them.., and, for a 
farther judgment, God suffers you to be hardened 
in unbelief. 

So it is, after real offers of mercy and salvation 
rejected, that men's hearts are hardened, and not 
before. Thus that saying is verified. To him that 
hath shall be given; and from him that hath not., 
shall be taken away even that which he hath. This 
may seem a riddle, yet it is according to this doc- 
trine easily solved. He hath not, because he hath 
lost the season of using it, and so to him it is now 
as nothing; for Christ useth this expression. Matt. 
XXV. 26. upon the occasion of the taking the one 
talent from the slothfid servant^ and giving it to 
him that was diligent ; which talent w as no ways 
insufficient of itself, but of the same nature with 
those given to the others ; and therefore the Lord 
had reason to exact the profit of it proportionably, 
as well as from the rest : so, I say, it is after the 
rejecting of the day of visitation, that the judg- 
ment of obduration is inflicted upon men and wo- 
men, as Christ pronounceth it upon the Jews out 
of Isa. vi. 9. which all the four evangelists make 
mention of. Mat. xiii. 14. Mark iv. 12. Luke viii. 
10. John xii. 40. and last of all the apostle Paul^ 
after he had made offer of the gospel of salvation 
to the Jews at Home, pronounceth the same, Acts 
xxviii. 26. after that some believed not ; Well spake 
the Holy Ghost, by Isaiah the prophet, unto our fa- 



,'#^- 



OP UNIVERSAL AND SAVING LIGHT. 159 

thers^ sayings Go unto this people^ and say^ Hearing 
ye shall hear, and shall not understand ; and seeing ye 
shall see J and shall not perceive. For the heart of 
this people is waxed gross, and their ears are dull of 
hearing, and their eyes have they closed ; lest they should 
see with their eyes, and hear with their ears, and under- 
stand with their hearts, and should be converted, and 
I should heal them. So it appears, that God would 
have them to see, but they closed their eyes; 
and therefore they are justly hardened. Of this 
matter, Cyrillus Alexandrinus upon John, lib. 6. ^y^'i^- 
cap. 21. speaks well, answering to this objection. 
" But some may say, If Christ be come into the 
" world, that those that see may be blinded, their 
"blindness is not imputed unto them ; but it rather 
" seems that Christ is the cause of their blindness, 
" who saith," He is come into the world, that those I 

that see may he blinded, " But," saith he, " they I 

" speak not rationally, who object these things un- 
" to God, and are not afraid to call him the author 
" of evil. For, as the sensible sun is carried upon 
" our horizon, that it may communicate the gift of its 
" clearness unto all, and make its light shine upon 
" all ; yet if any one close his eye-lids, or willingly 
" turn himself from the sun, refusing the benefit of The cause 
"its light, he wants its illumination, and remains of^^"> 
" in darkness, not through the defect of the sun, in dark- 
" but through his own fault. So that the true sun, cSng^his 
" who came to enlighten those that sat in dark- eyes. 
"ness, and in the region of the shadow of death, 
" visited the earth for this cause, that he might 
" communicate unto all the gift of knowledge and 
" grace, and illuminate the inward eyes of all by a 
"spiritual splendour: but many reject the gift of 
" this heavenly light freely given to them, and have 
" closed the eyes of their minds, lest so excellent 
" an illumination or irradiation of the eternal light 
" should shine unto them. It is not then through 
" defect of the true sun that they are blinded, but 



^ 



160 PROPOSITIONS V. &C VI. 

" only through their own iniquity and hardness ; 
''for, as the wise man saith, Wisdom ii. their wick- 
" edness hath blinded theiny 

From all which I thus argue : 
Theobsti- If there was a day wherein the obstinate Jews 
had^a^Xy. Hiight have known the things that belonged to their 
peace, w hich, because they rejected it, were hid from 
their eyes ; if there was a time wherein Christ would 
have gathered them, who, because they refused, 
could not be gathered ; then such as might have 
been saved do actually perish, that slighted the 
day of God's visitation towards them, wherein 
they might have been converted and saved. 
But the first is true ; therefore also the last. 
Prop.Il §. XXI. Secondly, That which comes in the 
Proved. sccoud place to be proved is. That whereby God of- 
fers to work this salvation during the day of every mane's 
visitation; and that is, TTiat he hath given to every man a 
measure of saving, sufficient, and supernatural light and 
grace. This I shall do, by God's assistance, by 
some plain and clear testimonies of the scripture. 
Proof 1 First, From that of John i. 9. That was the true 
The light Ught, ivMch Ughteth every man that cometh into the 
ing'^eve?y world. This placc doth so clearly favour us, that 
man. \yy some it is called the Quakers'^ text ; for it doth 
evidently demonstrate our assertion ; so that it 
scarce needs either consequence or deduction, 
seeing itself is a consequence of two propositions 
asserted in the former verses, from which it fol- 
loweth as a conclusion in the very terms of our 
faith. The first of these propositions is. The life 
that is in him is the light of men : the second. The 
light shineth in the darkness : and from these tw o he 
infers, and He is the true light, which Ughteth every 
man that cometh into the world. 
Obs. 1 . From whence I do in short observe, That this 
divine apostle calls Christ the light of men, and 
giveth us this as one of the chief properties, at 
least considerably and especially to be observed 



OF UNIVERSAL AND SAVING LIGHT. I6l 

by us; seeing hereby, as he is the lights and as 
we walk with him in that light which he com- 
municates to us, we come to have fellowship and 
communion with him; as the same apostle saith 
elsewhere, I John i. 7. Secondly, That this light 
shineth in darkness^ though the darkness comprehend 
it not. Thirdly, That this true light enlighteneth —Not to a 
every man that cometh into the world. Where the number of 
apostle, being directed by God's Spirit, hath care- "^^"' ^"^ 

/• 11 •111* ,• I 111 everyman. 

luUy avoided their captiousness, thatjw^ould have 
restricted this to any certain number: where eve- 
ry one is, there is none excluded. Next, should 
they be so obstinate, as sometimes they are, as 
to say that this [every man'] is only every one 
of the elect ; these words following, every man 
that cometh into the world., would obviate that ob- 
jection. So that it is plain there comes no man 
into the world, whom Christ hath not enlightened 
in some measure, and in whose dark heart this 
light doth not shine ; though the darkness compre- 
hend it not., yet it shineth there ; and the nature 
thereof is to dispel the darkness, where men shut 
not their eyes upon it. Now for what end this The light 
light is given, is expressed verse 7. where John is ^ispeiiing 
said to come for a witness., to hear witness to the begets 
light., that all men through it might believe ; to w^it, ^^^^* 
through the light., hi di;T8, which doth very well 
agree with ^orog, as being the nearest antecedent, 
though most translators have (to make it suit 
with their own doctrine) made it relate to John^ 
as if all men were to believe through John. For 
which, as there is nothing directly in the text, 
so it is contrary to the very strain of the context. 
For, seeing Christ hath lighted every man with this 
light., is it not that they may come to believe 
through it? All could not believe through John^ 
because all men could not know of John's testi» 
mony; whereas every man being lighted by this, 
may come there-through to believe. John shined 



162 PROPOSITIONS V. Si VI 

not in darkness; but this light shineth in the dark- 
?iess, that having dispelled the darkness, it may 
produce and beget faith. And lastly, We must be- 
lieve through that, and become believers through 
that, by walking in which, fellowship with God 
is known and enjoyed; but, as hath been above 
observed, it is by walking in this light that we have 
this communion and fellowship; not by walking 
in John, which were nonsense. So that this rel- 
ative Si ainra, must needs be referred to the light 
whereof John bears witness, that through that 
light, wherewith Christ hath lighted every man, all men 
might come to believe. Seeing then this light is 
the light of Jesus Christ, and the light through 
which men come to believe, I think it needs not to 
"u^Vrnatu? ^^ doubtcd, but that it is a supernatural, saving, 
rai, saving, and sufficient light. If it were not supernatural, it 
cieir^ could not be properly called the light of Jesus; for 
though all things be his, and of him, and from him, 
yet those things which are common and peculiar 
to our nature, as being a part of it, we are not said 
in so special a manner to have from Christ. More- 
over, the evangelist is holding out to us here the 
office of Christ as mediator, and the benefits which 
from him as such do redound unto us. 
Observ.2. Secondly, It cannot be any of the natural gifts 
or faculties of our soul, whereby we are said 
here to be enlightened; because this light is said 
to shine in the darkness, and cannot be compre- 
Thedark- hcnded by it. Now this darkness is no other 
man'^nat- but man's natural condition and state; in which 
and ^**^di "^^"•''^^ ^^^^^ ^^ ^^" easily comprehend, and doth 
Hon. comprehend, those things that are peculiar and 
common to him as such. That man in his natu- 
ral condition is called darkness, see Eph. v. 8. For 
ye were sometimes darkness, hut now are ye light in 
the Lord. And in other places, as Acts xxvi. 18. 
Col. i. 3. 1 Thess. v. 5. where the condition of man 
in his natural state is termed darkness: there- 



OF UNIVERSAL AND SAVING LIGHT. 163 

fore I say this light cannot be any natural prop- 
erty or faculty of man's soul, but a supernatural 
gift and grace of Christ. 

Thirdly, It is sufficient and saving. observ. 3. 

That which is given that all men through it may Arg. 1. 
believe^ must needs be saving and sufficient : that, 
by walking in which, fellowship with the saints 
and the blood of Christ, which cleanseth from all 
sin^ is possessed, must be sufficient : 

But such is the Light, 1 John i. 7^ 

Therefore, ^t. 

Moreover; 

That which we are commanded to believe in Arg. 2, 
thai we may become the children of the lights must be 
a supernatural, sufficient, and saving principle : 

But we are commanded to believe in this light : 

Therefore, See. 

The proposition cannot be denied. The assump^ 
Hon is Christ's own words, John xii. 36. While ye 
have the lights believe in the lights that ye may be 
the children of the light. 

To this they object. That by [light] here is un- Object.. 
der stood Chrisfs outward person^ in whom he would 
have them believe. 

That they ought to have believed in Christ, that Answ. 
is, that he was the Messiah that was to come, is 
not denied ; but how they evince that Christ in- ^jjj.ist'g'^ 
tended that here, I see not : nay, the place itself outward 
shows the contrary, by these words. While ye have ^JT^Je 
the light ; and by the verse going before, Walk iJght. 
while ye have the lights lest darkness come upon you : 
which words import, that when that light in 
which they were to believe was removed, then 
they should lose the capacity or season of be- 
lieving. Now this could not be understood of 
Christ's person, else the Jews might have believed j. 
in him ; and many did savingly believe in him, as 
all Christians do at this day, when the person, to 
wit, his bodily presence, or outward man, is far 

23 



164 PROPOSITIONS V. &; vi. 

%il^?^** removed from them. So that this liffht in which 

of Christ ^, T T 1 I- ^11- 

is not they were commanded to beheve, must be that in- 
outw^Ird ward spiritual light that shines in their hearts for 
manor a scason, cven during the day of man's visitation; 
pejBon. which while it continueth to call, invite, and ex- 
hort, men are said to have it, and may believe in it; 
but when men refuse to believe in it, and reject it, 
then it ceaseth to be a light to show them the way ; 
but leaves the sense of their unfaithfulness as a 
sting in their conscience, which is a terror and dark- 
ness unto them, and upon them, in which they can- 
not know where to go, neither can work any ways 
profitably in order to their salvation. And there- 
fore to such rebellious ones the day of the Lord is 
said to be darkness, and not light, Amos v. 18. 

From whence it appears, that though many re- 
ceive not the light, as many comprehend it not, 
nevertheless this saving light shines in all, that 
it may save them. Concerning which also Cyrillus 
Alexandrinus saith well, and defends our principle : 
Cyrillus " With great diligence and watchfulness," saith 
nus upon he, " doth the apostle John endeavour to anticipate 
i*^'^ha^^2 " ^^^ prevent the vain thoughts of men : for there 
" is here a wonderful method of sublime things, 
" and overturning of objections. He had just now 
" called the Son the true light, by whom he ai- 
" firmed that every man coming into the world, 
" was enhghtened ; yea, that he was in the w orld, 
" and the world was made by him. One may then 
" object, If the word of God be the light, and if 
" this light enhghten the hearts of men, and sug- 
" gest unto men piety and the understanding of 
" things ; if he was always in the world, and was 
" the creator or builder of the world, why was he 
" so long unknown unto the world ? ' It seems ra- 
" ther to follow because he was unknown to the 
" world, therefore the world was not enlightened 
" by him, nor he totally light. Lest any should 
" so object, he divinely infers [and the world knew 



OP UNIVERSAL AND SAVING LIGHT. 165 

"him not] Let not the world," saith he, " ac- 

" cuse the word of God, and his eternal light, 

" but its own weakness ; for the sun enlightens, '^^^^ J"" 

" but the creature rejects the grace that is given ens'f but 

" unto it, and abuseth the sharpness of understand- J^J^ou h 

" ing granted it, bj which it might have naturally negligence 

" known God ; and, as a prodigal, hath turned its mination" 

" sight to the creatures, neglecting to go forward, 

" and through laziness and negligence buried the 

" illumination, and despised this grace. Which 

" that the disciple of Paul might not do, he was 

" commanded to watch ; therefore it is to be im- 

" puted to their wickedness, who are illuminated, 

" and not unto the light. For as albeit the sun 

" riseth upon all, yet he that is blind receiveth no 

" benefit thereby ; none thence can justly accuse 

" the brightness of the sun, but will ascribe the 

" cause of not seeing to the blindness : so I judge 

" it is to be understood of the only begotten Son 

" of God ; for he is the true light, and sendeth 

" forth his brightness upon all ; but the god of 

" this world, as Paul saith, hath blinded the minds 

" of those that believe not, 2 Cor. iv. 4. that the 

" light of the gospel shine not unto them. We say 

" then that darkness is come upon men, not be- 

" cause they are altogether deprived of light, for 

" nature retaineth still the strength of understand- 

" ing divinely given it, but because man is dulled 

" by an evil habit, and become worse, and hath 

" made the measure of grace in some respect to 

"languish. When therefore the like befalls 

" man, the Psalmist justly prays, crying. Open mine 

" eyes, that I may behold the wonderful things of thy 

" law. For the law was given that this light might 

" be kindled in us, the blearedness of the eyes of 

" our minds being wiped away, and the blindness 

" being removed which detained us in our former 

" ignorance. By these words then the world is ac- 

" cused as ungrateful and insensible, not knowing 



166 PROPOSITIONS V. & VI. 

" its author, nor bringing forth the good fruit of the 
" illumination ; that it may now seem to be said 
" truly of all, which was of old said by the proph- 
" et of the Jews^ I expected that it should have 
" brought forth grapes, but it brought forth wild 
" grapes. For the good fruit of the illumination 
" was the knowledge of the only begotten, as a 
" cluster hanging from a fruitful branch, &;c." 
From which it appears Cyrillus believed that a 
^af^r^ scfvii^g i^lui^ination was given unto all. For as to 
gift. what he speaks of nature, he understands it not of 

the common nature ofman by itself, but of that na- 
ture which hath the strength of understanding di- 
vinely given it : for he understands this universal iU 
lumination to be of the same kind with that grace 
of which Paul makes mention to Timothy^ saying, 
JVeglect not the grace that is in thee. Now it is not 
to be believed that Cyrillus was so ignorant as to 
judge that grace to have been some natural gift. 
Pro. 11. §. XXII. That this saving light and seed, or a 
measure of it, is given to all, Christ tells us express- 
ly in the parable of the sower. Mat. xiii. from ver. 1 8. 
J?thr** iWar^ iv. and Luke viii. 11. he saith. That this seed 
kingdom is sowu in thosc scvcralsorts of grounds is the ivordof 
seve"aT ^^^ kingdom, which the apostle calls the word of 
sorts of faith, liom. x. 8. James i. 21. 6 A6y<^ sfi^vl(^, 
without the implanted ingrafted word, ivhich is able to save 
distinc- (Jiq soul ; the words themselves declare that it is 
that which is saving in the nature of it, for in the 
good ground it fructified abundantly. 

Let us then observe, that this seed of the king- 
dom, this saving, supernatural, and sufficient ivord, 
was really sown in the stony thorny ground, and by 
the way-side, where it did not profit, but became 
useless as to these grounds : it was, I say, the same 
seed that was sown in the good ground. It is then 
the fear of persecution and deceitfulness of riches, 
as Christ himself interpreteth the parable, which 
hindereth this seed to grow in the hearts of many : 



OF UNIVERSAL AND SAVING LIGHT. 167 

not but that in its own nature it is sufficient, being 
the same with that which groweth up and prosper- 
eth in the hearts of those who receive it. So that 
though all are not saved bj it, yet there is a seed 
of salvation planted and sown in the hearts of all by 
God, which would grow up and redeem the soul, if 
it were not choked and hindered. Concerning this 
parable Victor Antiochenus on Mark iv. as he is cited 
by Vossius^ in his Pelagian History^ book 7. saith, 
" That our Lord Christ hath liberally sown the 
" divine seed of the word, and proposed it to all, 
" without respect of persons ; and as he that sow- 
" eth distinguisheth not betwixt ground and ground, 
" but simply casteth in the seed without distinc- 
" tion, so our Saviour hath offered the food of the 
" divine word so far as was his part, although he 
" was not ignorant what would become of many. 
" Lastly, He so behaved himself, as he might justly 
"say, What should I have done that I have not 
" done ?" And to this answered the parable of the 
talents^ Mat. xxv. he that had two talents was ac- 
cepted, as well as he that had^z^e, because he used 
them to his master's profit : and he that had one 
might have done so ; his talent w^as of the same 
nature of the rest : it was as capable to have pro- ■ 
portionably brought forth its interest as the rest. 
And so though there be not a like proportion of 
grace given to all, to ^omefive talents^ to some two 
talents^ and to some but one talent ; yet there is 
given to all that which is sufficient, and no more is 
required than according to that which is given : 
For unto whomsoever much is given^ from him shall 
much be required, Luke xii. 48. He that had the 
two talents was accepted for giving/owr, nothing 
less than he that gave the ten : so should he also 
that gave the one, if he had given two ; and no 
doubt one was capable to have produced two, as 
well as /ye to have produced ten ; or two, four, 

§. XXllL Thirdly, This saving spiritual light is Pr. HI. 



168 



PROPOSITIONS V. & VI. 



pel, the 
power of 
God 

preached 
in every 
creature 
under 
heaven. 



i^^he^'^os- ^^^ gospel, which the apostle saith expressly is 
preached in every creature under heaven ; even that 
very gospel whereof Paul ivas made a minister^ Col. 
i. 23. For the gospel is not a mere declaration of 
good things, being the power of God unto salvation 
to all those that believe^ Rom. i. 16. Though the 
outward declaration of the gospel be taken some- 
times for the gospel ; yet it is but figuratively, and 
by a metonymy. For to speak properly, the gos- 
pel is this inward power and life which preacheth 
glad tidings in the hearts of all men, offering sal- 
vation unto them, and seeking to redeem them 
from their iniquities, and therefore it is said to be 
preached in every creature under heaven : whereas 
there are many thousands of men and women to 
whom the outward gospel was never preached. 
Therefore the apostle Paw/, Romans i. where he 
saith the gospel is the power of God unto salvation., 
adds, that therein is revealed the righteousness of God 
from faith to faith ; and also the wrath of God against 
such as hold the truth of God in unrighteousness ; for 
this reason, saith he, because that ivhich may be known 
of God is manifest in them ; for God hath showed it 
unto them. Now that which may be known of 
God, is known by the gospel, which was manifest 
in them. For those of whom the apostle speaks 
had no outward gospel preached unto them ; so that 
it was by the inward manifestation of the knowl- 
edge of God in them, which is indeed the gospel 
preached in man, that the righteousness of God is reveal- 
ed from faith to faith; that is, it reveals to the soul 
that which is just, good, and righteous ; and that 
as the soul receiveth it and believes, righteousness 
comes more and more to be revealed from one 
degree of faith to another. For though, as the 
following verse saith, the outward creation declares 
the power of God ; yet that which may be known 
of him is manifest within : by which inward mani- 
festation we are made capable to see and discern 



OP UNIVERSAL AND SAVING LIGHT. 169 

the Eternal Pov^^er and Godhead in the outward 
creation ; so were it not for this inward principle, 
we could no more understand the invisible things 
of God by the outward visible creation, than a 
blind man can see and discern the variety of shapes 
and colours, or judge of the beauty of the outward 
creation. Therefore he saith, first. That which may 
he known of God is manifest in them, and in and by 
that they may read and understand the power and 
Godhead in those things that are outward and visi- 
ble. And though any might pretend that the out- 
ward creation doth of itself, without any supernatu- 
ral or saving principle in the heart, even declare to 
the natural man that there is a God ; yet what would 
such a knowledge avail, if it did not also commu- 
nicate to me what the will of God is, and how I shall 
do that which is acceptable to him ? For the out- The out- 
ward creation, though it may besjet a persuasion ^:^^'^ *^'"^^- 
that there is some eternal power or virtue by which beget a 
the world hath had its beginning ; yet it doth not Pf^"n'o" 
tell me, nor doth it inform me of that which is just, an eternal 
holy, and righteous ; how I shall be delivered from li^^l °' 
my temptations and evil affections, and come unto 
righteousness; that must be from some inward man- 
ifestation in my heart. Whereas those Gentiles of 
whom the apostle speaks, knew by that inward law 
and manifestation of the knowledge of God in them 
to distinguish betwixt good and evil, as in the next 
chapter appears, of which we shall speak hereafter. 
The prophet Micah, speaking of man indefinitely, 
or in general, declares this, Tfiic. vi. 8. He hath 
showed thee, O man, what is good. And what doth 
the Lord require of thee, but to do justly, and to love 
mercy, and to walk humbly with thy God ? He doth 
not say God requires, till he hath first assured that 
he hath showed unto them. Now because this is 
showed unto all men, and manifest in them, there- 
fore, saith the apostle, is the wrath of God revealed 
against them, for that they hold the truth inunright- 



176 PROPOSITIONS V. & VI. 

eousness; that is, the measure of truth, the light, the 
seed, the grace in them : for that they hide the talent 
in the earth; that is, in the earthly and unrighteous 
part in their hearts, and suffer it not to bring forth 
fruit, but to be choked with the sensual cares of this 
life, the fear of reproach, and the deceitfulness of 
riches, as by the parables above mentioned doth 
appear. But the apostle Paul opens and illustrates 
this mattef yet more, Rom. x. where he declares. 
That the word which he preached (now the word 
which he preached, and the gospel which he 
preached, and whereof he was a minister, is one 
and the same) is not far off. but nigh m the heart 
and in the mouth; Avhich done, he frameth as it 
were the objection of our adversaries in the 1 ith 
and 15th verses, How shall they believe in him of 
whom they have not heard 1 And how shall they hear 
without a preacher ? This he answers in the 18th 
verse, saying, jBi/i, I say, have they not heard 1 Yes^ 
verily., their sound went into all the earth, and their 
7Vordsunto the ends of the world; insinuating that 
Thedivine this divine preacher had sounded in the ears and 
the word hearts of all men : for of the outward apostles that 
*o5n'dtd^ saying was not true, neither then, nor many hun- 
in the ears drcd ycars after ; yea, for aught we know there may 
of aUnmi! ^® J^^ great and spacious nations and kingdoms 
that never have heard of Christ nor his apostles as 
outwardly. This inward and powerful word of God 
is yet more fully described in the epistle to the 
Hebrews, chap. iv. 12. 13. For the word of God is 
quick andpowerfid, and sharper than any two edj:ed 
swords piercing even to the dividing asunder of soul 
and spirit^ and of the joints and marrow, and is a 
discerner of the thoughts and intents of the heart. 
The virtues of this spiritual word are here enume- 
rated : it is quicks because it searches and tries the 
Before hearts of all ; no man's heart is exempt from it : 
whom all for the apostle gives this reason of its being so in 
mamfeS^ the foUowing vcFse, But all things are naked and 



. 



OF UNIVERSAL AND SAVING LIGHT. 171 

Opened unto the eyes of him with ivhom we have to do : 
and there is not any creature that is not manifest in 
his sight. Though this ultimately and mediately be 
referred to God, yet nearly and immediately it re- 
lates to the word or light, which, as hath been be- 
fore proved, is in the hearts of all, else it had been 
improper to have brought it in here. The apostle 
shows how every intent and thought of the heart is dis- ^oug^bT'^ 
cerned by the word of God, because all things are na- and intent 
ked before God ; which imports nothing else but it heart!^ 
is in and by this word whereby God sees and dis- 
cerns man's thoughts; and so it must needs be in all 
men, because the apostle saith, there is no creature 
that is not manifest in his sight. This then is that 
faithful ivitness and messenger of God that bears wit- The faith- 
ness for God, and for his righteousness in the hearts 
of all men : for he hath not left himself without a witness^ 
Acts xiv. 17. and he is said to be given for a wit- 
ness to the people, Isa. Iv. 4. And as this word 
beareth witness for God, so it is not placed in men 
only to condemn them : for as he is given for a 
witness, so saith the prophet, he is given for a leader a leader 
and commander. The light is given, that all through mander. ' 
it may believe, John i. 7. for faith cometh by hearings 
and hearing by the word of God, which is placed in 
man's heart, both to be a witness for God, and to be 
a means to bring man to God through faith and re- 
pentance: it is therefore powerful, that it may di- 
vide betwixt the soul and the spirit : it is like a 
two-edged sword, that it may cut off iniquity from Atwo- 
him, and separate betwixt the precious and the s^|rd. 
vile ; and because man's heart is cold and hard like 
iron naturally, therefore hath God placed this word 
in him, which is said to be like a/re, and like a ham- ^ fire and 
mer, Jer. xxiii. 29. that like as by the heat of the * ''*°'"*'* 
fire the iron, of its own nature cold, is warmed, 
and softened, and by the strength of the hammer is 
framed according to the mind of the worker ; so 

24 C 



I 



172 PROPOSITIONS V. & VI. 

the cold and hard heart of man is by the virtue and 
pov^erfuhiess of this word of God near and in the 
heart, as it resists not, warmed and softened, and 
receiveth an heavenly and celestial impression and 
image. The most part of the fathers have spoken 
at large touching this ivord^ seed^ light, and saving 
voice calling all unto salvation, and able to save. 
Sexl' Clemens Alexandrinus saith, lib. 2, StromaL " The 

" divine word hath cried, calling all, knowing well 
" those that will not obey ; and yet, because it is in 
" our power either to obey ornot to obey, that none 
*' may have a pretext of ignorance, it hath made a 
" righteous call, and requirethbut that which is ac- 
" cording to the ability and strength of every one." 
The self-same, in his warning to the Gentiles ; "For 
" as," saith he, " that heavenly ambassador of the 
" Lord, the grace of God, that brings salvation, hath 
" appeared unto all, Sec This is the new song, 
" coming and manifestation of the word, which 
" now shows itself in us, which was in the begin- 
" ning, and was first of all." And again, " Hear 
" therefore, ye that are afar oif ; hear, ye who are 
"near; the word is hid from none, the light is 
" common to all, and shineth to all. There is no 
" darkness in the word ; let us hasten to salvation, 
The gath- " to the new birth, that we being many, may be 
the°fne"^° " gathered into the one alone love." Ibid, he saith, 
and alone "that there is infused into all, but principally 
" into those that are trained up in doctrine, a cer- 
" tain divine influence, rig (XTtoppota Oa'a." And 
again he speaks concerning the innate witness^ 
" worthy of belief, which of itself doth plainly 
" choose that which is most honest." And again he 
saith, " That it is not impossible to come unto 
" the truth, and lay hold of it, seeing it is most 
" near to us, in our own houses, as the most wise 
" Moses declareth, living in three parts of us, viz, 
" in our hands, in our mouth, and in our hearts. 
This," saith he, "is almost true badge of the truth, 



OP UNIVERSAL AND SAVING LIGHT. 173 

" which is also fulfilled in three things, namely, in 

" counsel, in action, in speaking." And again he 

saith also unto the unbelieving nations, " Receive 

" Christ, receive light, receive sight, to the end 

" thou mayest rightly know both God and man. 

" The word that hath enlightened us is more pleas- jT'^j^J^:^ 

" ant than gold, and the stone of great value." wold."'"^ 

And again he saith, " Let us receive the light, that 

" we may receive God ; let us receive the light, 

" that we may be the scholars of the Lord." And 

again he saith to those infidel nations, "The 

" heavenly Spirit helpeth thee ; resist and flee 

" pleasure." Again, lib. 5. Strom, he saith, " God 

" forbid that man be not a partaker of divine ac- 

" quaintance, ^eiou; ivvoiag, who in Genesis is said 

" to be a partaker of inspiration." And Peed. lib. 

1 cap. 3. " There is," saith he, " some lovely and 

" some desirable thing in man, which is called the 

" in-breathing of God, ifi^vayjfxa 0£«." The same 

man, lib. 10. Strom, directeth men unto the light and 

water in themselves, who have the eye of the soul 

darkened or dimmed through evil education and 

learning: let them enter in unto their own domestic 

light,, or unto the light which is in their own house, 

Ttpog ro oixsLOv ^0)$ paSi^ettS, unto the truths which 

manifests accurately and clearly these things that 

have been written. 

Justin Martyr, in his first Apology, saith, " That j. Martyr. 
" the word which was and is, is in all; even that 
" very same word which, through the prophets, 
" foretold things to come." 

The writer of the Calling of the Gentiles saith, Auth. de 
lib. 1. cap. 2. "We believe according to the same VocGen. 
" {viz. scripture,) and most religiously confess, that 
" God was never wanting in care to the generality 
" of men ; who although he did lead by particular 
" lessons a people gathered to himself unto god- 
'' liness, yet he withdrew from no nation of men 
"the gifts of his own goodness, that they might be 



174 PROPOSITIONS V. & VI. 

" convinced that they had received the words of 
*' the prophets, and legal commands in services and 
"testimonies of the first principles." Cap. 7. he 
saith, " That he believes that the help of grace 
"hathbeen wholly withdrawn from no man." Lib. 2. 
Cap.]. " Because, albeit salvation is far from sin- 
" ners, yet there is nothing void of the presence 
" and virtue of his salvation." Cap. 2. " But see- 
" ing none of that people over whom was set both 
" the doctrines, were justified but through grace by 
" the spirit of faith, who can question but that they, 
" who of whatsoever nation, in whatsoever times, 
" could please God, were ordered by the spirit of 
" the grace of God, which although in fore time it 
" was more sparing and hid, yet denied itself to no 
" ages, being in virtue one, in quantity different, in 
" counsel unchangeable, in operation multifarious." 
Proved §• ^^^^- The third proposition which ought to 

be proved is. That it is by this lights seed^ or grace^ 
that God works the salvation of all men^ and many 
come to partake of the benefit of Chrisfs deaths and 
vation Solvation purchased by Mm. By the inward and ef- 
rThlii\t ^'^^^"^^ operations of which, as many heathens have 
in all come to be partakers of the promises who were not 
of the seed of Abraham after the flesh, so may some 
now, to whom God hath rendered the knoAvledge of 
the history impossible, come to be saved by Christ. 
Having already proved that Christ hath died for all^ 
that there is a day of visitation given to a//, during 
which salvation is possible to them, and that God 
hath actually given a measure of saving grace and 
light unto a//, preached the gospel to and in them, 
and placed the word of faith in their hearts, the mat- 
ter of this proposition may seem to be proved. Yet 
shall I a little, for the further satisfaction of all who 
desire to know the truth, and hold it as it is in Je- 
sus, prove this from two or three clear scripture testi- 
monies, and remove the most common as well as the 
more strong objections usually brought against it. 



OP UNIVERSAL AND SAVING LIGHT. 175 

Our theme then hath two parts ; First, That those * ^'^'^^ 
that have the gospel and Christ outwardly preached 
unto them^ are not saved but by the ivorking of the 
grace and light in their hearts. 

Secondly, That by the working and operation of 2 Part. 
this^ many have been^ and some may be saved., to whom 
the gospel hath never been outwardly preached., and icho 
are utterly ignorant of the outward history of Christ. 

As to the first, though it be granted by most, 1 Part 
yet because it is more in words than deeds, (the ^"^^^^ * 
more full discussing of which will occur in the 
next proposition concerning justification^^ I shall 
prove it in iew words. And first from the words 
of Christ to Nicodemus., John iii. 3. Verily^ verily^ 
I say unto thee., except a man be born again, he can- 
not see the kingdom of God. Now this birth com- The new 
eth not by the outward preaching of the gospel, ^^^^ °JJ^' 
or knowledge of Christ, or historical faith in him ; cometh 
seeing many have that, and firmly believe it, who "utwid^* 
are never thus renewed. The apostle Paid also knowi- 
goes so far, while he commends the necessity chmt°^ 
and excellency of this new creation, as in a cer- 
tain respect to lay aside the outward knowledge 
of Christ, or the knowledge of him after the flesh, 
in these words, 2 Cor. v. 16, 17. Wherefore hence- 
forth know we no man after the flesh ; yea, though we 
have known Christ after the flesh, yet now henceforth 
know we him no more. Therefore if any man be in 
Christ, he is a new creature, old things are passed 
away, behold all things are become new. Whence it 
manifestly appears, that he makes the knowledge 
of Christ after the flesh but as it were the rudi- 
ments which young children learn, which after 
they are become better scholars, are of less use 
to them, because they have and possess the very 
substance of those first precepts in their minds. 
As all comparisons halt in some part, so shall I 
not affirm this to hold in every respect : yet so 
far will this hold, that as those that go no farther 



176 PROPOSITIONS V. & VI. 

than the rudiments are never to be accounted 
learned, and as they grow beyond these things, 
so they have less use of them, even so such as 
ij(p go no farther than the outward knowledge of 
Christ shall never inherit the kingdom of hea- 
ven. But such as come to know this new births 
to be in Christ indeed, to be Tinew creature, to have 
old things passed away^ and all things become new^ may 
safely say with the apostle, Though tve have known 
Oirist, after the fleshy yet now heiiceforth know we him 
work of^^ wo more. Now this new creature proceeds from 
light and the work of this light and grace in the heart: 
fhrhcMt. it is that word which we speak of, that is sharp 
and piercing, that implanted word^ able to save 
the soul, by which this birth is begotten; and 
therefore Christ has purchased unto us this holy 
seed, that thereby this birth might be brought 
forth in us, which is therefore also called the man- 
ifestation of the spirit^ given to every one to profit 
withal ; for it is written, that by one Spirit we are 
all baptized into one body. And the apostle Peter 
also ascribeth this birth to the seed and word of 
God, which we have so much declared of, saying, 
1 Pet. i. 23. Being born again., not of corruptible seed., 
but of incorruptible., by the ivord of God., which liveth 
and abideth for ever. Though then this seed be small 
in its appearance, so that Christ compares it to a 
grain of mustard-seed^ which is the least of all seeds, 
Matth. xiii. 31, 32. and that it be hid in the earth- 
ly part of man's heart; yet therein is life and 
salvation towards the sons of men wrapped up, 
which comes to be revealed as they give way to 
The king- it. And in this seed in the hearts of all men 
God if in *^ ^^^ kingdom of God, as in capacity to be pro- 
theseedin duccd, or rather exhibited, according as it re- 
?Aumen. c^ives depth, is nourished, and not choked : hence 
Christ saith, that the kingdom of God was in the 
very Pharisees, Luke xvii, 20, 2 1 who did oppose 
and resist him, and were justly accounted as ser- 



OP UNIVERSAL AND SAVING LIGHT. 177 

penfs^ and a generation of vipers. Now the king- 
dom of God could be no otherways in them than 
in a seed, even as the thirty-fold and the hundred- 
fold is wrapt up in a small seed, lying in a barren 
ground, which springs not forth because it wants 
nourishment : and as the whole body of a great 
tree is wrapped up potentially in the seed of the 
tree, and so is brought forth in due season ; and 
as the capacity of a man or woman is not only 
in a child, but even in the very embryo, even so 
the kingdom of Jesus Christ, yea Jesus Christ him- 
self, Christ within, who is the hope of glory, and be- 
cometh wisdom, righteousness, sanctification, and re- 
demption, is in every man's and woman's heart, in 
that little incorruptible seed, ready to be brought 
forth, as it is cherished and received in the love of it. 
For there can be no men worse than those rebell- 
ious and unbelieving Pharisees were ; and yet this 
kingdom was thus within them, and they were di- 
rected to look for it there : so it is neither lo here, 
nor lo there, in this or the other observation, that 
this is known, but as this seed of God in the 
heart is minded and entertained. And certainly 
hence it is, even because this light, seed, and 
grace that appears in the heart of man is so little 
regarded, and so much overlooked, that so few 
know Christ brought forth in them. The one Caivinists, 
sort, to wit, the Calvinists, they look upon grace ArmUiians, 
as an irresistible power, and therefore neglect and ^P^ ^^; 
despise this eternal seed of the kingdom in their rors deny- 
hearts, as a low, insufficient, useless thing as to \^\f\l ^^^ 
their salvation. On the other hand, the Papists, saving. 
Arminians, and Socinians, they go about to set up 
their natural power and will with one consent, 
denying that this little seed, this small appearance 
of the light, is that supernatural saving grace 
of God given to every man to save him. And 
so upon them is verified that saying of the Lord 
Jesus Christ, This is the condemnation of the world, 






^78 PROPOSITIONS V. & VI. 

that light IS come into the worlds but men love 
darkness rather than light; the reason is added, 
because their deeds are evil. All confess they feel 
this; but they will not have it to be of that 
virtue. Some will have it to be reason ; some a 
natural conscience ; some, certain reliques of God'^s 
image that remained in Adam. So that Christ, as he 
met with opposition from all kinds of professors 
in his outward appearance, doth now also in 
nest^r'^ his inward. It was the meanness of his outward 
Christ's ap. man that made many despise him, saying. Is not 
mtheflesh. ^^^^ ^^^ ^^^^ ^f ^hc carpenter ? Are not his brethren 
and sisters among us ? Is not this a Galilean ? And 
came there ever aprophet out of Galilee ? and such- 
like reasonings. For they expected an outward 
deliverer, who as a prince should deliver them 
with great ease from their enemies, and not such 
a Messiah as should be crucified shamefully, 
and as it were lead them into many sorrows, trou- 
bles, and afflictions. So the meanness of this ap- 
pearance makes the crafty Jesuits^ the pretended 
rational Socinians^ and the learned Arminians over- 
look it ; desiring rather something that they 
might exercise their subtilty, reason, and learn- 
ing about, and use the liberty of their own 
wills. And the secure Calvinists, they would have 
a Christ to save them without any trouble ; to 
destroy all their enemies for them without them, 
and nothing or little within, and in the mean 
while to be at ease to live in their sins secure. 
Whence, when all is well examined, the cause is 
Thenature plain; it is because their deeds are evil, that with 
* '^ ' one consent they reject this light : for it checks 
the wisest of them all, and the learnedest of them 
all ; in secret it reproves them ; neither can all 
their logic silence it, nor can the securest among 
them stop its voice from crying, and reprov- 
ing them within, for all their confidence in the 
outward knowledge of Christ, or of what he 



OP UNIVERSAL AND SAVING LIGHT. 179 

hath suffered outwardly for them. For, as hath 
heen often said, in a day it strives with all^ wrestles 
with all ; and it is the unmortified nature, the first 
nature, the old Adam^ yet alive in the wisest, in 
the learnedest, in the most zealous for the out- 
ward knowledge of Christ, that denies this, that 
despises it, that shuts it out, to their own con- 
demnation. They come all under this description, 
Every one that doth evil, hateth the light, neither 
Cometh to the light, lest his deeds should be reproved, 
John iii. 20. So that it may be said now, and we 
can say from a true and certain experience, as it 
was of old, Psalm cxviii. 22. Mat, xxi. 42. Mark 
xii. 10. Luke xx. 17. Acts iv. II. The stone which 
the builders of all kinds have rejected, the same is 
become unto us the head of the corner. Glory to 
God for ever ! who hath chosen us as first-fruits to 
himself in this day, wherein he is arisen to plead 
with the nations ; and therefore hath sent us forth 
to preach this everlasting gospel unto all, Christ 
nigh to all, the light in all, the seed sown in the 
hearts of all, that men may come and apply their 
minds to it. And we rejoice that we have been 
made to lay down our wisdom and learning (such 
of us as have had some of it) and our carnal 
reasoning, to learn of Jesus ; and sit down at the 
feet of Jesus in our hearts, and hear him, who 
there makes all things manifest, and reproves all 
things by his light, Eph. v. 13. For many are The wise 
wise and learned in the notion, in the letter of ed^i^^e 
the scripture, as the Pharisees were, and can speak notion, 
much of Christ, and plead strongly against In- ofcSt. 
fidels, Turks, and Jews, and it may be also against 
some heresies, who, in the mean time, are cruci- 
fying Christ in the small appearance of his seed 
in their hearts. Oh ! better were it to be stripped 
and naked of all, to account it as dross and dung, 
and become a fool for Christ's sake, thus know- 
ing him to teach thee in thy heart, so as thou 

25 



¥. 



180 PROPOSITIONS V. «k vr. 

mayest witness him raised there, feel the virtue of 
his cross there, and say with the apostle, / glory 
in nothings save in the cross of Christy whereby 1 
am crucified to the ivorld^ and the world unto me. 
This is better than to write thousands of com- 
mentaries, and to preach many sermons. And 
it is thus to preach Christ, and direct people to 
None are ^jg pure Hght in the heart, that God hath raised 
the knowi- US up, and for which the wise men of this world 
ThSis^to- account us fools ; because by the operation of 
ry, but by this cross of Christ in our hearts, we have de- 
ikTRofThe niedour own wisdom and wills in many things, 
light of and have forsaken the vain worships, fashions, 
themys- and customs of this world. For these divers cen- 
teiy. turies the world hath been full of a dry, fruit- 
less, and barren knowledge of Christ, feeding 
upon the husk, and neglecting the kernel; fol- 
lowing after the shadow, but strangers to the 
substance. Hence the devil matters not how 
much of that knowledge abounds, provided he 
can but possess the heart, and rule in the will, 
crucify the appearance of Christ there, and so 
keep the seed of the kingdom from taking root. 
tions about For hc has led them abroad, lo here^ and lo there., 
obs^rTa- ^^^ ^^^ made them wrestle in a false zeal so 
tions and much onc agaiust another, contending for this 
Lo here's. Q^tward observation, and for the other outward 
observation, seeking Christ in this and the 
other external thing, as in bread and wine ; con- 
tending one with another how he is there, while 
some will have him to be present therein this 
way, and some the other way ; and some in scrip- 
tures, in books, in societies, and pilgrimages, 
and merits. But some, confiding in an external 
barren faith, think all is well, if they do but 
firmly believe that he died for their sins past, pres- 
ent, and to come ; while in the mean time Christ 
lies crucified and slain, and is daily resisted and 
gainsayed in his appearance in their hearts. Thus, 



OP UNn'ERSAL AND SAVING LIGHT. iSl 

from a sense of this blindness and ignorance that Jf^^^^^H 
is come over Christendom, it is that we are led and blinded 
moved of the Lord so constantly and frequently ^^^^f^®"' 
to call all, invite all, request all, to turn to the 
light in them, to mind the light in them, to be- 
lieve in Christ, as he is in them : and that in the 
name, power, and authority of the Lord, not in 
school-arguments and distinctions, (for which many 
of the wise men of this world account us fools 
and mad-men,) we do charge and command them 
to lay aside their wisdom, to come down out of 
that proud, airy, brain-knowledge, and to stop 
that mouth, how eloquent soever to the worldly 
ear it may appear, and to be silent, and sit down 
as in the dust, and to mind the light of Christ 
in their own consciences : which, if minded, they 
would find as a sharp two edged sivord in their 
hearts, and as di fire and a hammer^ that would 
knock against and burn up all that carnal, gath- 
ered, natural stuff, and make the stoutest of 
them all tremble, and become Quakers indeed ; 
which those that come not to feel now, and kiss 
not the Son while the day lasteth, but harden 
their hearts, will feel to be a certain truth when 
it is too late. To conclude, as saith the apostle, 
All ought to examine themselves^ whether they be in 
the faith indeed ; and try their ownselves : for except 
Jesus Christ be in them, they are certainly reprobates^ 
2 Cor. xiii. 5. 

§. XXV. Secondly, that which remains now to 2 Part 
be proved is. That by the operation of this light and ^-hS^ma. 
seed some have been and may yet be saved, to whom the ny by the 
gospel is not outwardly preached, nor the history of H l^^J^ 
Christ outwardly known. To make this the easier, that have 
we have already shown how that Christ hath died "utward 
for all men ; and consequently these are enlightened ^J^^^^'^^isf ® 
by Christ, and have a measure of saving light and 
grace; yea, that the gospel, though not in any 
outward dispensation, is preached to them, and in 



182 PROPOSITIONS V. & VI. 

them : so that thereby they are stated in a possibil- 
ity of salvation. From which I may thus argue : 
Arg. To whom the gospel, the power of God unto 

salvation, is manifest, they may be saved, whatever 
outward knowledge they want: 

But this gospel is -pres-ched in every creature; in 
which are certainly comprehended many that have 
not the outward knowledge : 

Therefore of those many may be saved. 
But to those arguments, by which it hath been 
proved, That all men have a measure of saving grace^ 
I shall add one, and that very observable, not yet 
mentioned, viz. that excellent saying of the apostle 
Paul to Tiius^ chap ii. verse 1 1. The grace of God^ 
that brings salvation., hath appeared to all men ; 
teaching us., that denying ungodliness and worldly lusts^ 
we should live soberly., righteously., and godly., in this 
present world: than which there can be nothing 
more clear, it comprehending both the parts of 
the controversy. First, It testifies that it is no na- 
tural principle or light, but saith plainly, // brings 
salvation. Secondly, It says not, that it hath ap- 
peared to a few., but unto all men. The fruit of 
it declares also how efficacious it is, seeing it com- 
prehends the whole duty of man : it both teach- 
The saving cth US, first, to forsake evil, to deny ungodliness 
Goduach- ^"^ worldly lusts ; and then it teacheth us our 
eththe wholc duty. First, to live Soberly ; that compre- 
ty'^of^maa. hends temperance, chastity, meekness, and those 
things that relate unto a man's self Secondly, 
Righteously; that comprehends equity, justice, and 
honesty, and those things which relate to our 
neighbours. And lastly. Godly ; which compre- 
hends piety, faithfulness, and devotion, which are 
the duties relating to God. So then there is no- 
thing required of man, or is needful to man, which 
this grace teacheth not. Yet I have heard a pub- 
lic preacher, (one of those that are accounted zea- 
lous men,) to evite the strength of this text, deny 



OP UNIVERSAL AND SAVING LIGHT. 183 

this grace to be saving, and say, It was only in- 
tended of common favours and graces^ such as is the 
heat of the fire^ and outrvard light of the sun. Such 
is the darkness and ignorance of those that oppose 
the truth ; whereas the text saith expressly, that 
it is saving. Others, that cannot deny but it is 
savins^ allege, This [all] comprehends not every J^^*of^"u^ 
individual, but only all kinds ; but is a bare ne- adversa- 
gation sufficient to overturn the strength of a pos- ^^^^^^!^^'j^ 
itive assertion ? If the scriptures may be so abused, the word 
what so absurd, as may not be pleaded for from fj^ g^ "J^' 
them ? or what so manifest, as may not be denied ? to be 
But we have no reason to be staggered by their ^jnl!'!? ii. 
denying, so long as our faith is found in express 
terms of the scripture ; they may as well seek to 
persuade us, that we do not intend that which we 
affirm, (though we know the contrary,) as make 
us believe, that when the apostle speaks forth our 
doctrine in plain words, yet he intends theirs, 
which is quite the contrary. And indeed, can 
there be any thing more absurd, than to say, 
where the word is plainly [all] few is only in- 
tended ? For they will not have [all] taken here 
for the greater number. Indeed, as the case may 
be sometimes, by a figure [all] may be taken, of 
two numbers, for the greater number; but let 
them show us, if they can, either in scripture, 
or profane or ecclesiastical writings, that any man 
that wrote sense did ever use the word [all] to 
express, of two numbers, the lesser. Whereas 
they affirm, that the far lesser number have re- 
ceived saving grace ; and yet will they have the 
apostle, by [all] to have signified so. Though 
this might suffice, yet, to put it further beyond 
all question, I shall instance another saying of the 
same apostle, that we may use him as his own com- 
mentator, Rom. V. 18. Therefore as by the offence of 
one., judgment came upon all men to condemnation^ 
even so by the righteousness of one, the free gift came 



i 



1^4 



TROPOSITIONS V. <fe VI. 



Arg. 



Even the 
heathens 
may be 
saved by 
the light. 



Object. 



Answ. 

The literal 
knowl- 
edge of 
Christ is 
not saving, 
but the 
real exper- 
imental. 



upon all men unto justification of life. Here no man 
of reason, except he will be obstinately ignorant, 
will deny, but this similitive particle [as] makes 
the [all] which goes before, and comes after, to 
be of one and the same extent ; or else let them 
show one example, either in scripture, or else- 
where, among men that speak proper language, 
where it is otherwise. We must then either affirm 
that this loss, which leads to condemnation, hath 
not come upon all ; or say, that this free gift is 
come upon all by Christ. Whence I thus argue : 

If all men have received a loss from Adam^ 
which leads to condemnation ; then all men have 
received a gift from Christy which leads to justi- 
fication : 

But the first is true ; therefore also the last. 

From all which it naturally follows, that all 
men, even the heathens^ may be saved : for Christ 
was given as a light to enlighten the Gentiles.) Isai. 
xlix. 6. Now , to say that though they might have 
been saved, yet none were, is to judge too unchar- 
itably. I see not w hat reason can be alleged for 
it; yea, though it were granted, which never can 
be, that none of the heathens were saved ; it will 
not from thence follow, that they could not have 
been saved; or that none now in their condition 
can be saved. For, A non esse ad non posse non da- 
tur sequela, i. e. That consequence is false, that 
concludes a thing cannot be, because it is not. 

But if it be objected, which is the great objec- 
tion. That there is no name under heaven, by which 
salvation is known., hut by the name Jesus : 

Therefore they {not knowing this) cannot be saved: 

I answer ; Though they know it not outwardly, 
yet if they know it inwardly, by feeling the vir- 
tues and power of it, the name Jesus indeed, 
which signifies a Saviour, to free them from sin 
and iniquity in their hearts, they are saved by it : 
I confess there is no other name to be saved by : 



OP UNIVERSAL AND SAVING LIGHT. 185 

but salvation lieth not in the literal, but in the 
experimental knowledge ; albeit, those that have 
the literal knowledge are not saved bj it, with- 
out this real experimental knowledge : yet those 
that have the real knowledge may be saved with- 
out the external ; as by the arguments hereafter 
brought will more appear. For if the outward 
distinct knowledge of him, by whose means I re- 
ceive benefit, were necessary for me before I could 
reap any fruit of it ; then, by the rule of contra- 
ries^ it would follow, that I could receive no hurt, 
without I had also the distinct knowledge of him 
that occasioned it ; whereas experience proves the 
contrary. How many are injured by Adam's fall, 
that know nothing of there ever being such a man 
in the world, or of his eating the forbidden fruit } 
Why may they not then be saved by the gift and 
grace of Christ in them, making them righteous 
and holy, though they know not distinctly how 
that was purchased unto them by the death and 
sufferings of Jesus that was crucified at Jerusalem ; 
especially seeing God hath made that knowledge 
simply impossible to them? As many men are 
killed by poison infused into their meat, though 
they neither know what the poison was, nor who 
infused it ; so also on the other hand, how many 
are cured of their diseases by good remedies, who 
know not how the medicine is prepared, what the 
ingredients are, nor often times who made it ? The 
like may also hold in spiritual things, as we shall 
hereafter prove. 

§. XXVI. First, If there were such an absolute The out- 
necessity for this outward knowledge, that it were Y^^^^ 
even of the essentials of salvation, then none could edgeVot 
be saved without it; whereas our adversaries deny ^^sentiaito 
not, but readily confess, that many infants and 



deaf persons are saved without it : so that here Sper!"* 
they break that general rule, and make salvation 
possible without it. Neither can they allege, that 



sons. 



186 PROPOSITIONS V. & VI. 

it is because such are free from sin ; seeing they 
also affirm, that all infants, because of Adam's sin, 
deserve eternal condemnation, as being really guil- 
ty in the sight of God ; and of deaf people, it is 
not to be doubted, and experience shows us, that 
they are subject to many common iniquities, as 
well as other men. 

Obj. 1. If it be said. That these children are the children 
of believing parents : 

Answ. What then ? They will not say that they trans- 
mit grace to their children. Do they not affirm, 
that the children of believing parents are guilty 
of original sin, and deserve death as well as others? 
How prove they that that makes up the loss of all 
explicit knowledge? 

Obj. 2. If they say. Deaf people may he made sensible of 
the gospel by signs : 

Answ. All the signs cannot give them any explicit 
knowledge of the history of the death, sufferings, 
and resurrection of Christ. For w^hat sign can in- 
form a deaf man. That the Son of God took on him 
man's nature^ was born of a virgin, and suffered 
under Pontius Pilate ? 

Obj. 3. And if they should further allege. Thai they art 
within the bosom of the visible church, and partakers 
of the sacraments : 

Answ, All that gives no certainty of salvation ; for, as 
the Protestants confess, they confer not grace ex 
opere operato. And will they not acknowledge, that 
many are in the bosom of the church, who are 
visibly no members of it ? But if this charity be 
extended towards such who are where the gospel 
is preached, so that they may be judged capable of 
salvation, because they are under a simple impos- 
sibility of distinctly knowing the means of salva- 
tion; what reason can be alleged why the like 
charity may not be had to such, as though they can 
hear, yet are under a simple impossibility of hear- 
ing, because it is not spoken unto them ? Is not 



i 



OF UNIVERSAL AND SAVING LIGHT. 187 

a man in China, or in India, as much to be ex- ^j. h^dlar 
cused for not knowing a thing which he never heard excusable 
of, as a deaf man here, who cannot hear ? For as k^no^J^^' 
the deaf man is not to be blamed, because God the history 
hath been pleased to suffer him to lie under this Seath of 
infirmity ; so is the Chinese or the Indian as excusa- Christ, &c. 
ble, because God hath with-held from him the op- 
portunity of hearing. He that cannot hear a 
thing, as being necessarily absent, and he that 
cannot hear it, as being naturally deaf, are to be 
placed in the same category. 

Secondly, This manifestly appears by that say- Ans. 2. 
ing of Peter, Acts x. 34. Of a truth I perceive that 
God is no respecter of persons ; but in every nation, he 
thatfeareth him, and wor-keth righteousness, is accepted 
of him, Peter was before liable to that mistake 
that the rest of the Jews were in; judging that all 
were unclean, except themselves, and that no man 
could be saved, except he were proselyted to 
their religion, and circumcised. But God showed 
Peter otherways in a vision, and taught him to call 
nothing common or unclean ; and therefore, seeing ^^^ r^- 
that God regarded the prayers of Cornelius, who fhepray- 
was a stranger to the law and to Jesus Christ as ^^^P* ^"'^" 
to the outward, yet Peter saw that God had ac- stranger to 
cepted him ; and he is said to fear God before he ^® ^*^' 
had this outward knowledge ; therefore Peter con- 
cludes that every one in every nation, without re- 
spect of persons, that feareth God and worketh 
righteousness, is accepted of him. So he makes 
the fear of God and the working of righteousness, 
and not an outward historical knowledge, the qual- .♦ 
ification : they then that have this, where-ever they 
Idc, they are saved. Now we have already proved, 
that to every man that grace is given, whereby he 
may live god lily and righteously ; and we see, that 
by this grace Cornelius did so, and was accepted, 
and his prayers came up for a memorial before 
God before he had this outward knowledge. Also, 

26 



188 



PROPOSITIONS V. & VI. 



From 
what scrip- 
ture did 
Job learn 
his excel- 
leutknow- 
ledge ? 



Job's 
friends, 
their ex- 
cellent 
sayings. 



Arg. 



Was not Job a perfect and upright man^ that feared 
God^ and eschewed evil ? Who taught Job this ? 
How knew Job Adarn's fall? And from what 
scripture learned he that excellent knowledge he 
had, and that faith, by which he knew his Re- 
deemer lived? (For many make him as old as 
Moses.) Was not this by an inward grace in the 
heart ? Was it not that inward grace that taught 
Job to eschew evil, and to fear God ? And was it 
not by the workings thereof that he became a just 
and upright man ? How doth he reprove the wick- 
edness of men, chap, xxiv ? And after he hath 
numbered up their wickedness, doth he not con- 
demn them, verse 13. for rebelling against this light, 
for not knowing the way thereof, nor abiding in 
the paths thereof? It appears then Job believed 
that men had a light, and that because they re- 
belled against it, therefore they knew not its ways, 
and abode not in its paths ; even as the Pharisees, 
who had the scriptures, are said to er?-, not know- 
ing the scriptures. And also Job^s friends, though 
in some things wrong ; yet who taught them all those 
excellent sayings and knowledge which they had ? 
Did not God give it them, in order to save them ? 
or was it merely to condemn them ? Who taught 
Elihu, that the inspiration of the Almighty giveth un- 
derstanding ; that the Spirit of God made him, and the 
breath of the Almighty gave him life ? And did not 
the Lord accept a sacrifice for them ? And who 
dare say that they are damned ? But further, the 
apostle puts this controversy out of doubt; for, if 
we may believe his plain assertions, he tells us, 
Horn. ii. TTiat the heathens did the things contained in 
the law. From whence I thus argue ; 

In every nation, he that feareth God, and work- 
eth righteousness, is accepted : 

But many of the heathens feared God, and 
wrought righteousness : 

Therefore they were accepted. 



k 



OP UNIVERSAL AND SAVING LIGHT. 189 

The minor is proved from the example of Cor- 
nelius : but I shall further prove it thus ; 

He that doth the things contained in the lavir, 
feareth God, and v^^orketh righteousness : 

But the heathens did the things contained in the 
law; 

Therefore they feared God, and wrought right- 
eousness. 

Can there be any thing more clear ? For if to do 
the things contained in the law, be not to fear God, 
and work righteousness, then what can be said to 
do so, seeing the apostle calls the law spiritual, holy^ 
just, and good? But this appears manifestly by an- 
other medium, taken out of the same chapter, verse 
13. So that nothing can be more clear : the words 
are. The doers of the law shall he justified. From 
which I thus argue, without adding any word of 
my own; 

The doers of the law shall be justified : Arg. 

But the Gentiles do the things contained in the 
law: 

All, that know but a conclusion, do easily see The Gen- 
what follows, from these express words of the apos- fied^^ojn* 
tie. And indeed, he through that whole chapter la- the law. 
bours, as if he were contending now with our ad- 
versaries, to confirm this doctrine, vers. 9, 10, II. 
Tribulation and anguish upon every soul of man that 
doth evil, to the Jew first, and also to the Gentile : for 
there is no respect of persons with God, Where the 
apostle clearly homologates, or confesses to the sen- 
tence of Peter before-mentioned ; and shows that 
Jew and Gentile, or as he himself explains in the 
following verses, both they that have an outward 
law, and they that have none, when they do good, 
shall he justified. And to put us out of all doubt, 
in the very following verses he tells. That the doers 
of the law are justified; and that the Gentiles did the 
law. So that except we think he spake not what 
he intended, we may safely conclude, that such 



190 PROPOSITIONS V. & VI. 

Gentiles were justified, and did partake of that 
honour, glory, and peace, which comes upon every 
one that doth good ; even the Gentiles^ that are 
without the law, when they ivork good ; seeing with 
God there is no respect of persons. So as we see, 
that it is not the having the outward knowledge that 
doth save, without the inward ; so neither doth the 
want of it, to such to whom God hath made it im- 
possible, who have the inward, bring condemnation. 
And many that have wanted the outward, have had 
a knowledge of this inwardly, by virtue of that in- 
ward grace and light given to every man, working 
in them, by which they forsook iniquity, and be- 
came, just and holy, as is above proved; who, 
Many though they knew not the history oiAdarn's fall, yet 
the"his-^ were sensible in themselves of the loss that came by 
tory, were it, feeling their inclinations to sin, and the body of 
thrio!s by si" ^"^ them : and though they knew not the coming 
Adam, and of ChHst, yet wcrc Sensible of that inward power 
comf b'y ^^^ salvatiou which came by him, even before 
Christ in as Well as siucc his appearance in the flesh. For 
selves. I question whether these men can prove, that all 
the patriarchs and fathers before Moses had a dis- 
tinct knowledge either of the one or the other, or 
that they knew the history of the tree of knowl- 
edge of good and evil, and of AdaTvCs eating the 
forbidden fruit; far less that Christ should be born 
of a virgin, should be crucified, and treated in 
the manner he was. For it is justly to be believed, 
that what Moses wrote of Adam, and of the first 
times, was not by tradition, but by revelation; 
yea, we see that not only after the writing of 
Moses, but even of David and all the prophets, 
who prophesied so much of Christ, how little the 
How little Jews, that were expecting and wishing for the 
k!few ^^ Messiah, could thereby discern him when he came, 
Christ, that they crucified him as a blasphemer, not as a 
Se pro-^ Messiah, by mistaking the prophecies concerning 
phets. him ; for Peter saith expressly, Acts iii. 17. to the 



OF UNIVERSAL AND SAVING LIGHT. 



101 



Jews^ That both they and their rulers did it through 
ignorance. And Paul saith, 1 Cor. ii. 8. That had 
they known it, they would not have crucified the 
Lord of Glory, Yea, Mary herself, to whom the 
angel had spoken, and who had laid up all the 
miraculous things accompanying his birth in her 
heart, she did not understand how, when he disputed 
with the doctors in the temple., that he was about 
his father'^s business. And the apostles that had 
believed him, conversed daily with him, and saw 
his miracles, could not understand, neither believe 
those things which related to his death, sufferings, 
and resurrection, but were in a certain respect stum- 
bled at them. 

§. XXVII. So we see how that it is the inward 
work, and not the outward history and scripture, 
that gives the true knowledge ; and by this in- 
ward light many of the heathen philosophers were ?hens^wtre 
sensible of the loss received by Adam, though they sensible of 
knew not the outward history : hence Plato as- ceWed by 
serted. That man's soul was fallen into a dark cave, Adam. 
where it only conversed with shadows. Pythagoras 
saith, Man wandereth in this world as a stranger, 
banished from the presence of God. And Plotinus Heathen 
compareth man'^s soul, fallen from God, to a cinder, PJJg^s^^Jj 
or dead coal, out of which the fire is extinguished, vine 
Some of them said. That the wings of the soul were edg^^" 
clipped or fallen off, so that they could not flee unto Plato. 
God. All which, and many more such expressions, pfotin^* 
that might be gathered out of their writings, show, 
that they were not without a sense of this loss. 
Also they had a knowledge and discovery of Jesus 
Christ inwardly, as a remedy in them, to deliver 
them from that evil seed, and the evil inclinations 
of their own hearts, though not under that partic- 
ular denomination. 

Some called him an Holy Spirit, as Seneca, Epist. 
41. who said, There is an Holy Spirit in us, that treat- 
etk us as we treat him. Cicero, calleth it an i7inate 



192 PROPOSITIONS V. & VI. 

ciSruan %^^' ^^ ^^^ book De Republican cited by Lacfan^ 
innate ttus, 6 //25^eV. where he calls this, right reason, given 
Lactan.iu- ^^^^ ^^^' constant and eternal, calling unto duty by 
8tit. commanding, and deterring from deceit by forbidding. 

Adding, That it cannot he abrogated, neither can any 
be freed from it, neither by senate or people ; that it 
is one eternal, and the same always to all nations ; so 
that there is not one at Rome, and another at Athens : 
Whoso obeys it not, must flee from himself and in this 
is greatly tormented, although he should escape all other 
punishments. Plotinus also calls him light, saying, 
That as the sun cannot be known but by its own light, 
so God cannot he known but with his own light : and 
as the eye cannot see the sun but by receiving its 
image, so man cannot know God but by receiving his 
image ; and that it behoveth man to come to purity of 
heart before he could know God ; calling him also 
Wisdom, a name frequently given him in scrip- 
ture ; see Prov. i. 20. to the end ; and Prov. viii. 9. 
34. where Wisdom is said to cry, entreat, and in- 
vite all to come unto her, and learn of her : and 
what is this Wisdom but Christ ? Hence such as 
came, among the heathen, to forsake evil, and 
PhUoso- cleave to righteousness, were called philosophers, 
^^^'^ce so *^^^ ^^' lovers of wisdom. They knew this wis- 
caiied ? dom was nigh unto them, and that the best knowl- 
edge of God, and divine mysteries, was by the inspira- 
Wes*^^^' '^^^ ^f ^^^ wisdom of God. Phocylides affirmed, 
that the word of the wisdom of God was best. His^ 
words in the Greek are, Tr;$ Ss GeonvevgYig ao^ioig 

And much more of this kind might be instanced, 
by which it appears they knew Christ; and by 
his working in them, were brought from unright- 
eousness to righteousness, and to love that power 
by which they felt themselves redeemed ; so that, 
as saith the apostle. They show the work of the law 
written in their hearts, and did the things contained 
in the law ; and therefore, as all doers of the laiv 



k 



OP UNIVERSAL AND SAVING LIGHT. 



193 



are^ were no doubt justified^ and saved thus by the 
power of Christ in them. And as this w^as the 
judgment of the apostle, so was it of the primi- 
tive Christians. Hence Justin Martyr stuck not chrSian,* 
to call Socrates a Christian^ saying, that all such as &.c. 
lived according to the divine word in them^ which 
was in all men, were Christians, such as Socrates and 
Heraclitus, and others among the Greeks, ^'c. That 
such as live with the word, are Christians without fear 
or anxiety. 

Clemens Alexandrinus saiih, Apol. 2. Strom, lib. 1. ciemAicx. 
That this wisdom or philosophy was necessary to the 
Gentiles, and was their school-master to lead them 
unto Christ, by which of old the Greeks were justified. 

Nor do I think, saith Augustine, in his book of Augustin. 
the City of God, lib. 18. cap. 47. that the Jews dare 
affirm that none belonged unto God but the Israelites. 
Upon which place Ludovicus Vives saith. That Lu<ivives. 
thus the Gentiles, not having a law, were a law unto 
themselves ; and the light of so living is the gift of 
God, and proceeds from the Son ; of whom it is written, 
that he enlighteneth every man that cometh into 
the world. 

^w^5/mc also testifies in his confessions,/?^. 1. ThePiato- 
cap. 9. That he had read in the writings of the tile w^ord 
Platonists, though not in the very same words, yet »nthebe- 
that which by many and multiplied reasons did per- fvhichwas 
suade, that in the beginning was the word, and the ^^§***- 
word was with God ; this was in the beginning with 
God, by which all things were made, and without 
which fiothing was made that was made : in him was 
life^ and the life was the light of men : and the light 
shined in the darkness, and the darkness did not compre- 
hend it. And, albeit the soul gives testimony concerning 
the light, yet it is not the light, but the word of God ; 
for God is the true Light, which enlighteneth every 
man that cometh into the world ; and so repeats to 
verse 14. of John i. adding, These things have I there 
read. 



i 



194 PROPOSITIONS V. & VI. 

§. XXVIIf. Seeing then it is by this inward 
gift, grace, and light, that both those that have 
the gospel preached unto them, come to have 
Jesus brought forth in them, and to have the saving 
and sanctified use of all outward helps and ad- 
vantages; and also by this same light, that all 
may come to be saved ; and that God calls, in- 
vites, and strives w ith all, in a day, and saveth 
many, to whom he hath not seen meet to con- 
The day vcy this outward knowledge ; therefore we, having 
^ t^® the experience of the inward and powerful work 
claimed, of this light in our hearts, even Jesus revealed in 
us, cannot cease to proclaim the day of the Lord 
that is arisen in it, crying out with the woman of 
Samaria ; Come and see one that hath told me all that 
ever I have done ; Is not this the Christ ? That others 
may come and feel the same in themselves, and 
may know, that that little small thing that reproves 
them in their hearts, however they have despised 
and neglected it, is nothing less than the gospel 
preached in them ; Christy the wisdom and poiver of 
God^ being in and by that seed seeking to save 
their souls. 

Of this light therefore Augustine speaks in his con- 

yemow^, lib. 11 . cap. 9. In this beginnings O God! 

thou madest the heavens and the earthy in thy word, 

Augustine in thy Son^ in thy virtue^ in thy wisdom^ wonderfully 

^li^etn- ^^P^S") ^^^ wonderfully doing. Who shall compreheiid 

shillings of it ? Who shall declare it ? What is that which shineth in 

umo'him "^^^ ^^' ^^^ smites my heart without hurt^ at which 

and why ? / both tremble^ and am inflamed ? I tremble^ in so far 

as lam unlike unto it ; and I am inflamed^ in so far 

as I am like unto it : it is wisdom^ wisdom which shineth 

in unto rne, and dispelleth my cloudy which had again 

covered me^ after 1 was departed from it^ ivith dark- 

ness^ and the heap of my punishments. And again he 

saith, lib. 10. cap. 27. It is too late that I have loved 

thee., O thou beautifulness., so ancient and so new ! late 

have 1 loved thee, and behold thou wast within, and 



OF UNIVERSAL AND SAVING LIGHT. 195 

/ was without^ and there ivas seeking thee! thou 
didst call^ thou didst cry^ thou didst break my deafness^ 
thou glancedst, thou didst shine, thou chasedst away my 
darkness. 

Of this also our countryman George Buchanan fg"^f^jjf^ 
speaketh thus in his book De Jure regni apwc? to the light. 
Scotos : Truly I understand no other thing at present 
than that light which is divinely infused into our souls : 
for when God formed man, he not only gave him eyes 
to his body, by which he might shun those things that 
are hurtful to him, and follow those things that are 
profitable ; but also hath set before his mind as it were 
a certain light, by which he may discern things that 
are vile from things that are honest. Some call this 
power nature, others, the law of nature ; / truly judge 
it to be divine, and am persuaded that nature and wis- 
dom never say different things. Moreover God hath 
given us a compend of the law, which in few words 
comprehends the whole; to wit, that we should love him 
from our hearts, and our neighbours as ourselves. And 
of this law all the books of the holy scriptures, which 
pertain to the forming of manners, contain no other 
but an explication. 

This is that universal evangelical principle, in 
and by which this salvation of Christ is exhibited 
to all men, both Jew and Gentile, Scythia^i and q^^^^^ 
Barbarian, of whatsoever country or kindred he Scythian 
be: and therefore God hath raised up unto him- rian^pa?*' 
self, in this our age, faithful witnesses and evan- takers of 
gelists to preach again his everlasting gospel, and ItoVof^*^ 
to direct all, as well the high professors, who boast Christ. 
of the law and the scriptures, and the outward 
knowledge of Christ, as the infidels and heathens that 
know not him that way, that they may all come to 
mind the light in them, and know Christ in them, 
the just one, tbv Aixauyp whom they have so long 
killed, and made merry over, and he hath not resisted^ 
James v. 6. and give up their sins, iniquities, false 

27 



.106 PROPOSITION VII. 

faith, professions, and outside righteousness, to be 
crucified by the power of his cross in them, so as 
thej may know Christ within to be the hope of glory, 
and may come to walk in his light and be saved, 
who is that true light that enlighteneth every man that 
Cometh into the world. 



PROPOSITION VII. 

' Concerning Justification. 

As many as resist not this light, but receive the 
same, it becomes in them an holy, pure, and spir- 
itual birth, bringing forth holiness, righteous- 
ness, purity, and all those other blessed fruits 
which are acceptable to God: by which holy 
birth, to wit, Jesus Christ formed within us, and 
working his works in us, as we are sanctified, 
so are we justified in the sight of God, accord- 
ing to the apostle's words ; But ye are washed, 
but ye are sanctified, but ye are justified in the name 
of the Lord Jesus, and by the Spirit of our God,} Cor. 
vi. 11. Therefore it is not by our works wrought 
in our will, nor yet by good works considered 
as of themselves ; but by Christ, who is both the 
gift and the giver, and the cause producing the 
effects in us; who, as he hath reconciled us 
while we were enemies, doth also in his wis- 
dom save us and justify us after this manner, as 
saith the same apostle elsewhere ; According to 
his mercy he saved us, by the washing of regenera- 
tion, and the renewing of the Holy Ghost, Tit. iii. 5. 



OF JUSTIFICATION. iW 



§. 1. The doctrine of justification comes well in 
order after the discussing of the extent of Christ's 
death, and of the grace thereby communicated, 
some of the sharpest contests concerning this hav- 
ing from thence their rise. Many are the disputes 
among those called Christians concerning this 
point; and indeed, if all were truly minding that 
which justifieth, there would be less noise about 
the notions of justification. I shall briefly review 
this controversy as it stands among others, and as I 
have often seriously observed it; then in short state 
the controversy as to us, and open our sense and 
judgment of it ; and lastly prove it, if the Lord 
will, by some scripture testimonies, and the certain 
experience of all that ever were truly justified. 

§. II. That this doctrine of justification.) hath observat. 
been and is greatly vitiated in the church of Rome^ thodofjus- 
is not by us questioned ; though our adversaries, tification 
who, for want of better arguments, do often make theThurck 
lies their refuge, have not spared in this respect o^^ora®. 
to stigmatize us with popery, but how untruly 
will hereafter appear. For to speak little of their 
meritum ex condigno, which was no doubt a very 
common doctrine of the Romish churchy especially 
before Luther., though most of their modern wri- 
ters, especially in their controversies with Pro- 
testants, do partly deny it, partly qualify it, and 
seem to state the matter only as if they were 
propagators and pleaders for good works by the 
others denied ; yet if we look to the effects of this 
doctrine among them, as they appear in the gen- 
erality of their church members, not in things 
disapproved, but highly approved and commend- 
ed by their father the Pope and all his Clients^ The pope's 
as the most beneficial casualty of all his reve- <^octriiieof 

iiir.-ii r »Ti •! raerils^ ine 

nue, we shall nnd that Ijuther did not without mostbme- 
great ground oppose himself to them in this mat- K^rivL^'^ 
ter: and if he had not run himself into another n«e. 



t 



198 



PROPOSITION vir. 



Papists' 
justifica- 
tion de- 
pends up- 
on the 
pope's 
bulls. 



Proofl. 

Their sa- 
craments. 



Papist's 
penance. 



extreme, of which hereafter, his work would 
have stood the better. For in this, as in most 
other things, he is more to be commended for 
what he pulled down of Babylon^ than for what 
he built of his own. Whatever then the Papists 
may pretend, or even some good men among 
them may have thought, experience showeth, and 
it is more than manifest by the universal and ap- 
proved practice of their people, that they place 
not their justification so much in w orks that are 
truly and morally good, and in the being truly 
renewed and sanctified in the mind, as in such 
things as are either not good nor evil, or may 
truly be called evil, and can no otherways be reck- 
oned good than because the pope pleases to call 
them so. So that if the matter be well sifted, it will 
be found, that the greatest part of their justification 
depends upon the authority of his bulls^ and not 
upon the power, virtue, and grace of Christ re- 
vealed in the heart, and renewing of it, as will 
appear, First, From their principle concerning 
their sacraments., which they say confer grace ex 
opere opernto. So that if a man partake but of 
them, he thereby obtains remission of sin, though 
he remains as he was; the virtue of ihe sacra- 
ments making up the want that is in the man. So 
that this act of submission and faith to the laws 
of the church, and not any real inward change, 
is that which justifieth him. As for example ; if 
a man make use of the Sacrament, as they call it, of 
penance, so as to tell over his sins to a priest, though 
he have not true contrition, which the Lord hath 
made absolutely necessary for penitent sinners, 
but only attrition^ a figment of their own, that is, 
if he be sorry he hath sinned, not out of any love 
to God, or his law which he hath transgressed, 
but for fear of punishment, yet doth the virtue 
of the sacrament, as they affirm, procure to him 
remission of sins ; so that being absolved by the 



OF JUSTIFICATION. 



199 



priest, he stands accepted and justified in the sight 
of God. This man's jttstification then proceedeth 
not from his being truly penitent, and in any mea- 
sure inwardly changed and renewed by the work- 
ing of God's grace in his heart, but merely from 
the virtue of the sacrament^ and authority of the 
priest, who hath pronounced him absolved ; so that 
his justification is from somewhat without him, and 
not within him. 

Secondly^ This will yet more appear in the mat- P^'- If« 
ter of indidgences^ where remission of all sins, not dufgeVces 
only past but for years to come, is annexed to the 
visiting such and such churches and reliques^ saying- 
such and such /?ra?/er5; so that the person that so 
doth is presently cleared from the guilt of liis sin, 
and justified and accepted in the sight of God. As 
for example : he that in the great jubilee will 
go to Rome, and present himself before the gate 
of Peter and Paul, and there receive the pope's 
blessing ; or he that will go a pilgrimage to James' 
sepulchre in Spain^ or to Mary of Loretto, is, upon 
the performance of those things, promised for- 
giveness of sins. Now if we ask them the rea- 
son how such things as are not morally good in 
themselves come to have virtue } they have no 
other answer but because of the church and pope^s 
authority, who being the great treasurer of the 
magazine of Chrisfs merits, lets them out upon 
such and such conditions. Thus also the inven- 
tion of saying mass is made a chief instrument of ^^P'^* , 
justification ; for in it they pretend to offer Christ it is. 
daily to the Father a propitiatory sacrifice for the 
sins of the living and dead: so that a man for 
money can procure Christ thus to be offered for 
him when he pleases ; by which offering he is said 
to obtain remission of sins, and to stand justified 
in the sight of God. From all which, and much 
more of this nature which might be mentioned, 
it doth appear, that the Papists place their justifi- 



200 



PROPOSITION VII. 



Luther 
and the 
protest- 
ants op- 
posing the 
pope's 
doctrine of 
works, fell 
into the 
other ex- 
treme of 
no good 
works ne- 
cessary to 
justifica- 
tion. 



cation, not so much in any work of holiness really 
brought forth in them, and real forsaking of 
iniquity, as in the mere performance of some 
ceremonies, and a blind belief which their teach- 
ers have begotten in them, that the church and 
the pope having the absolute dispensation of the 
merits of Christy have power to make these me- 
rits effectual for the remission of sins, and justifi- 
cation of such as will perform those ceremonies. 
This is the true and real method of justification 
taken by the generality of the church of Rome^ 
and highly commended by their public preachers, 
especially the monks^ in their sermons to the peo- 
ple, of which I myself have been an ear and an 
eye-witness ; however some of their modern wri- 
ters have laboured to qualify it in their controver- 
sies. This doctrine Luther and the Protestants then 
had good reason to deny and oppose ; though many 
of them ran into another extreme, so as to deny 
good works to be necessary to justification^ and to 
preach up not only remission of sins^ but justification 
by faith alone, without all works, however good. So 
that men do not obtain the\r justification according 
as they are inwardly sanctified and renewed, but 
are justified merely by believing that Christ died for 
them ; and so some may be perfectly justified, though 
they be lying in gross wickedness ; as appears by 
the example of David, who they say was fully 
and perfectly justified while he was lying in the 
gross sins of murder and adultery. As then the 
Protestants have sufficient ground to quarrel and 
confute the Papists concerning those many abuses 
in the matter of justification, showing how the doc- 
trine of Christ is thereby vitiated and overturned, 
and the word of God made void by many and use- 
less traditions, the law of God neglected, while 
foolish and needless ceremonies are prized and fol- 
lowed, through a false opinion of being justified 
by the performance of them ; and the merits and 



OP JUSTIFICATION. 201 

sufferings of Christ, which is the only sacrifice ap- 
pointed of God for remission of sins, derogated 
from, by the setting up of a daily sacrifice never ap- 
pointed by God, and chiefly devised out of covet- Papistsde- 

' 1 1 -n I '^''^^ to get 

ousness to get money by ; so the rrotestants on the money. 
other hand, by not rightly establishing and holding 
forth the doctrine of justification according as it is 
delivered in the holy scriptures, have opened a 
door for the Papists to accuse them, as if they w^ere 
neglecters of good vi^orks, enemies to mortification 
and holiness, such as esteem themselves justified 
while lying in great sins : by which kind of accusa- 
tions, for which too great ground hath been given 
out of the writings of some rigid Protestants^ the re- 
formation hath been greatly defamed and hindered, 
and the souls of many ensnared. Whereas, whoever 
will narrowly look into the matter, may observe 
these debates to be more in specie than in genere^ 
seeing both do upon the matter land in one ; and 
like two men in a circle, who though they go sun- 
dry ways, yet meet at last in the same centre. 

For the Papists say, Thei/ obtain remission of sins, Papistsbe- 
and are justified by the merits of Christy as the same {jf^.a^ii'Jf' 
are applied unto them in the use of the sacraments of meets in 
the church, and are dispensed in the performance of cenSe"^ 
such and such ceremonies, pilgrimages, prayers, and with the— 
performances, though there be not any inward renew- 
ing of the mind, nor knowing of Christ inwardly form- 
ed; yet they are remitted and made righteous ex opera 
operato, because of the power and authority accompa- 
nying the sacraments and the dispensers of them. 

The Protestants say. That they obtain remission 
of sins, and stand justified in the sight of God by — Protest- 
virtue of the merits and sufferings of Christ, not by ^"^''^^•'®^- 
infusing righteousness into them, but by pardoning fi° ^^est- 
iheir sins, and by accounting and accepting their per- minster 
sons as righteous, they resting on him and his right- ^^o" of 
eousness by faith; which faith, the act of believing, ^aith, 
is not imputed unto them for righteousness. Sect i. 



^02 



PROPOSITIOx\ VII. 



So the justification of neither here is placed in 
any inward renewing of the mind, or by virtue of 
any spiritual birth, or formation of Christ in them; 
but only by a bare application of the death and 
sufferings of Christ outwardly performed for them : 
whereof the one lays hold on a faith resting upon 
them, and hoping to be justified by them alone ; the 
other by the saying of some outward prayers and 
ceremonies, which they judge makes the death of 
Christ effectual unto them. I except here, being un- 
willing to wrong any, what things have been said as 
to the necessity of inward holiness, either by some 
modern Papists, or some modern Protestants, who in 
so far as they have laboured after a midst betwixt 
these two extremes have come near to the truth, 
as by some citations out of them hereafter to be 
mentioned will appear : though this doctrine hath 
not since the apostacy, so far as ever I could ob- 
serve, been so distinctly and evidently held forth 
according to the scripture's testimony, as it hath 
pleased God to reveal it and preach it forth in this 
day, by the witnesses of his truth whom he hath 
raised to that end ; which doctrine, though it be 
briefly held forth and comprehended in the thesis 
state of itself, yet I shall a little more fully explain, and 
t^eKy^^'^^ show the state of the controversy as it stands be- 
twixt us and those that now oppose us. 
Expl.]. §. HI. First then, as by the explanation of the 
former thesis appears, we renounce all natural 
power and ability in ourselves, in order to bring 
us out of our lost and fallen condition and first 
nature ; and confess, that as of ourselves we are 
able to do nothing that is good, so neither can we 
procure remission of sins or justification by any act 
Justifica- of our own, so as to merit it, or draw it as a debt 
springs of from God due unto us; but we acknowledge all to 
and from bc of and froM his love, which is the original and 
^oreo fyjj^amental cause of our acceptance. 



OP JUSTIFICATION. 203 

Secondly^ God manifested this love towards us, Expl.2. 
in the sending of his beloved Son the Lord Jesus 
Christ into the world, who gave himself for us an j^^^^^^^^^^r 
offering diiidi a sacrifice to God, for a sweet-smelling a sacrifice 
savour ; and having made peace through the blood ^°^ "^' 
of his cross^ that he might reconcile us unto him- 
self and bjtheEternalSpirit offered himself with- 
out spot unto God, and suffered for our sins, the 
jtist for the unjust^ that he might bring us unto 
God. 

Thirdly then. Forasmuch as all men who have Expl. 3. 
come to man's estate (the man Jesus only ex- 
cepted) have sinned, therefore all have need of 
this Saviour, to remove the wrath of God from 
them due to their offences; in this respect he is 
truly said to have home the iniquities of us all in his 
body on the tree, and therefore is the only 31ediator, 
having qu-^lified the wrath of God towards us ; so 
that our former sins stand not in our way, being 
by virtue of his most satisfactory sacrifice removed 
and pardoned. Neither do we think that remis- There- 
sion of sins is to be expected, sought, or obtained sins. 
any other way, or by any works or sacrifice what- 
soever; though, as has been said formerly, they 
may come to partake of this remission that are 
ignorant of the history. So then Christ by his ^edidJir 
death and sufferings hath reconciled us to God, betwixt 
even while we are enemies ; that is, he offers re- man.^'^ 
conciliation unto us ; we are put in a capacity of 
being reconciled ; God is willing to forgive us our 
iniquities, and to accept us, as is well expressed 
by the apostle, 2 Cor, v. ( 9. God was in Christy re- 
conciling the world unto himself^ not imputing their 
trespasses unto them^ and hath put in us the word of 
reconciliation. And therefore the apostle, in the 
next verses, entreats them in ChrisVs stead to be re- 
conriled to God ; intimating that the wrath of God 
beiKg removed by the obedience of Christ Jesus, 
he is willing to be reconciled unto them, sumI 

28 



204 PROPOSITION VII. 

ready to remit the sins that are past, if they 

repent. 
redTrn^-^'^ We consider then our redemption in a two- 
tion. fold respect or state, both which in their own 

nature are perfect, though in their application to 

us the one is not, nor can be, without respect to 

the other. 

I. The First is the redemption performed and ac- 
There- complishcd by Christ for us in his crucified body 
of Christ" without us : the other is the redemption wrought 
without us. y^y Christ in us, which no less properly is called 

and accounted a redemption than the former. 
The first then is that whereby a man, as he stands 
in the fall, is put into a capacity of salvation, and 
hath conveyed unto him a measure of that power, 
virtue, spirit, life, and grace that was in Christ 
Jesus, which, as the free gift of God, is able to 
counter-balance, overcome, and root out the evil 
seed, wherewith we are naturally, as in the fall, 
leavened. 

II. The Second is that whereby we witness and 
There- know this pure and perfect redemption in our- 

demption , .r.*. , ^. ii* n 

wrought selves, puritying, cleansing, and redeeming us from 

by Christ ^j^^ powcr of Corruption, and bringing us into 

unity, favour, and friendship with God. By the 

first of these two, we that were lost in Adam, 

plunged into the bitter and corrupt seed, unable 

of ourselves to do any good thing, but naturally 

joined and united to evil, forward and propense 

to all iniquity, servants and slaves to the power 

and spirit of darkness, are, notwithstanding all 

this, so far reconciled to God by the death of his 

Son, while enemies, that we are put into a capacity 

of salvation, having the glad tidings of the gospel 

of peace offered unto us, and God is reconciled 

*Eph. ii.i5 unto us in Christ, calls and invites us to himself, 

io°^Ezek ^^ which respect we understand these scriptures ; 

xvi. d *He slew the enmity in himself. He loved us first ; 

24.&,iu.i8! seeing us in our blood, he said unto us. Live ; he who 



OF JUSTIFICATION. 205 

did not sin his own self, bare our sins in his own body 
on the tree ; and he died for our sins, the just for the 
unjust. 

By the second, we witness this capacity brought 
into act, whereby receiving and not resisting the 
purchase of his death, to wit, the light, spirit, 
and grace of Christ revealed in us, we witness and 
possess a real, true, and inward redemption from 
the power and prevalency of sin, and so come to 
be truly and really redeemed, justified, and made 
righteous, and to a sensible union and friendship 
with God. Thus he died for us, that he mig-ht re- Iu*,".'..l1; 

7 r 7? • • • 11 7 7 • 7 """• *" 1"* 

deem us from all iniquity ; and thus we know him and 
the power of his resurrection, and the fellowship of his 
sufferings, being made conformable to his death. This 
last follows the first in order, and is a consequence 
of it, proceeding from it, as an effect from its cause : 
so as none could have enjoyed the last, without 
the first had been, such being the will of God ; so 
also can none now partake of the first, but as he 
witnesseth the last. Wherefore as to us, they are 
both causes of our justification; the first the^ro- 
curing effcient, the other the formal cause. 

Fourthly, We understand not by this justification Expl.4. 
by Christ barely the good works even ivrought by 
the Spirit of Christ ; for they, as Protestants truly 
affirm, are rather an eflfect oi justification than the 
cause of it; but we understand the formation o/*Thefor- 
Christ in us, Christ born and brought forth in us, chrlsUn 
from which good works as naturally proceed as us be- 
fruit from a fruitful tree. It is this inward birth works!° 
in us, bringing forth righteousness and holiness in us, 
that doth justify us ; which having removed and 
done away the contrary nature and spirit that did 
bear rule and bring condemnation, now is in do- 
minion over all in our hearts. Those then that 
come to know Christ thus formed in them, do en- 
joy him wholly and undivided, who is the LORD 
our RIGHTEOUSNESS, Jer. xxiii. 6. This is 



206 PROPOSITION VII. 

to be clothed with Christy and to have put him on, 
whom G^orftherefore truly accounteth righteous and 
just. This is so far from being the doctrine of Pa- 
pists^ that as the generahtj of them do not under- 
stand it, so the learned among them oppose it, and 
dispute against it, and particularly Bellarmine. Thus 
then, as 1 may say, the formal cause of justification 
is not the works, to speak properly, they being 
but an effect of it ; but this inward birth, this 
Jesus brought forth in the heart, who is the well- 
beloved, whom the Father cannot but accept, and 
all those who thus are sprinkled with the blood 
of Jesus^ and washed with it. By this also comes 
that communication of the goods of Christ unto us, 
by which ice come to be made partakers of the divine 
nature^ as saith Peter^ 2. Pet. i. 4. and are made one 
with him, as the branches with the vine, and have 
a title and right to w hat he hath done and suffered 
christ'so- for yg ; SO that his obedience becomes ours, his 
righitous- righteousness ours, his death and sufferings ours, 
ness, And by this nearness we come to have a sense of 
sufferings his suffeHngs, and to suffer with his seed, that yet 
are ours, jjgy presscd and crucified in the hearts of the un- 
godly, and so travail with it, and for its redemp- 
tion, and for the repentance of those souls that in 
it are crucifying as yet the Lord of Glory. Even as 
the apostle Paw/, who by his sufferings is said to fill 
up that which is behind of the afflictions of Christ for 
his body^ which is the church. Though this be a 
mystery sealed up from all the wise men that are 
yet ignorant of this seed in themselves, and oppose 
. it, nevertheless some Protestants speak of this jus- 

tification by Christ inwardly put on, as shall here- 
after be recited in its place. 
Expl. 5. Lastly, Though we place remission of sins in the 
righteousness and obedience of Christ performed by him 
in the flesh., as to what pertains to the remote pro- 
curing cause, and that we hold ourselves formally 
justified by Christ Jesus formed and brought forth in 



OP JUSTIFICATION 207 

fis, yet can we not, as some Protestants have un- 
warily done, exclude works from justification. For ^^^^^ ^^^ 
though properly we be not justified for them^ yet not ex- 
are we justified iti them ; and they are necessary, tification? 
even as causa sme qua non, i. e. the cause, without 
tvhich none are justified. For the denying of this, 
as it is contrary to the scripture's testimony, so it 
hath brought a great scandal to the Protestant reli- 
gion, opened the mouths of Papists, and made many 
too secure while they have believed to be justified 
without good works. Moreover, though it be not 
so safe to sayfJiey aj'e meritorious, yet seeing they 
are rewarded, many of those called the Fathers have 
not spared to use the word [merit^ which some of us 
have perhaps also done in a qualified sense, but no 
ways to infer the Popish abuses above mentioned. 
And lastly, if we had that notion of good works 
which most Protestants have, we could freely agree 
to make them not only not necessary, but reject 
them as hurtful, viz. That the best ivorks even of the 
saints are defiled and polluted. For though we judge 
so of the best works performed by man, endeavour- 
ing a conformity to the outward law by his own 
strength, and in his own will, yet we believe that 
such works as naturally proceed from this spiritual 
birth and formation of Christ in us are pure and 
holy, even as the root from which they come; and 
therefore God accepts them, justifies us in them, 
and rewards us for them of his own free grace. 
The state of the controversy being thus laid down, 
these ^oWoyvmg positions do from hence arise in the 
next place to be proved. 

§. IV. First, That the obedience, suferings, and Posit.l. 
death of Christ is that by ivhich the soul obtains re- 
mission of sins, and is the procuring cause of that grace, 
by whose inward working Christ comes to be formed 
inwardly, and the soul to be made conformable unto 
him, and so just and justified. And that therefore, 
in respect of this capacity and offer of grace, God 



208 



PROPOSITION VII. 



is said to be reconciled ; not as if he were actually 
reconciled^ or did actually justify, or account any 
just, so long as they remain in their sins really 
impure and unjust. 
Posit.2. Secondly, T'hat it is by this inward birth of Christ 
in man that man is made just ^ and therefore so accounted 
by God : wherefore, to be plain, we are thereby, 
and not till that be brought forth in us, formally^ 
if we must use that word, justified in the sight of 
God', hecdiuse justification is both more properly, 
and frequently in scripture taken in its proper 
signification for making one just, and not reputing 
one merely such, and is all one with sanctification. 
Posit.3. Thirdly, That since good works as naturally fol- 
low from this birth as heat from fire, therefore are 
wo^ks are ^^^J ^^ absolute necessity to justification^ as Causa sine 
Causa sine gua non^ i. e. though not as the cause for which^ yet 
of ju"ufi- ' ^^ ^^^^ ^^ tvhich we are, and without which we can- 
cation, not be, justified. And though they be not merito- 
rious, and draw no debt upon God, yet he cannot 
but accept and reward them : for it is contrary to 
his nature to deny his own, since they may be per- 
fect in their kind, as proceeding from a pure holy 
birth and root. Wherefore their judgment is false 
and against the truth that say, that the holiest works 
of the saints are defiled and sinful in the sight of God : 
for these good works are not the Avorks of the law, 
excluded by the apostle from justification. 
Posit.l. §. V. As to the first, I prove it from JRoni. iii. 
25. Whom God hath set forth to be a propitiation 
Proof I. through faith in his blood, to declare his righteousness for 
Theeffi- (Jie remission of sins that are past, through the forbear- 
chns?s ^nce of God. Here the apostle holds forth the ex- 
death to tent and efficacy of Chrisfs death, showing that 
man out of thereby, and by faith therein, remission of sins that 
evil. are past is obtained, as being that wherein the for- 

bearance of God is exercised towards mankind. 
So that though men for the sins they daily commit 
deserve eternal death, and that the wrath of God 



OP JUSTIFICATION. 209 

should lay hold upon them ; yet, by virtue of that 
most satisfactory sacrifice of Christ Jesus, the grace 
and seed of God moves in love towards them, du- 
ring the day of their visitation ; yet not so as not to 
strike against the evil, for that must be burnt up 
and destroyed, but to redeem man out of the evil. 

Secondly, If God were perfectly reconciled with Pr. II. 
men, and did esteem them just while they are actu- 
ally unjust, and do continue in their sins, then 
should God have no controversy with them ;* how 
comes he then so often to complain, and to ex- 
postulate so much throughout the whole scripture 
with such as our adversaries confess to be justified, 
telling them that their sins separate betwixt him and 
them? Isai. lix. 2. For where there is a perfect and 
full reconciliation, there is no separation. Yea, 
from this doctrine it necessarily follows, either that 
such for whom Christ died, and whom he hath re- 
conciled, never sin, or that when they do so, they 
are still reconciled, and their sins make not the 
least separation from God : yea, that they are 
justified in their sins. From whence also would 
follow this abominable consequence, that the good 
works and greatest sins of such are alike in the 
sight of God, seeing neither the one serves to jus- 
tify them, nor the other to break their reconcilia- 
tion, which occasions great security, and opens a 
door to every lewd practice. 

Thirdly, This would make void the whole prac- Pr. IIL 
tical doctrine of the gospel, and make faith it- 
self needless. For if faith and repentance, and 
the other conditions called for throughout the 

* I do not only speak concerning men before conversion, who after- 
wards are converted, whom yet some of our antagonists, called Antino- 
mians, do aver were justified from the beginning; but also touching those 
who according to the common opinion of Protestants have been con- 
verted ; whom albeit they confess they persist always in some mis- 
deeds, and sometimes in heinous sins, as is manifest in David's adultery 
and murder, yet they assert to be perfectly and wholly justified. 



2tO 



PROPOSITION VII. 



gospel, be a qualification upon our part necessary 
to be performed, then, before this be performed by 
us, we are either fully reconciled to God, or but in 
a capacity of being reconciled to God, he being 
ready to reconcile and justify us as these condi- 
tions are performed ; which latter, if granted, is 
according to the truth we profess. And if we are 
already perfectly reconciled and justified before 
these conditions are performed, (which conditions 
are of that nature that they cannot be performed 
at one time, but are to be done all one's life- 
time,) then can they not be said to be absolutely 
needful ; which is contrary to the very express 
testimony of scripture, which is acknowledged by 
?*h'*"-f8 all Christians: For without faith it is impossible 
Luke xiii. to please God. They that believe not are condemned 
^.. ^g™' already, because they believe not in the only begotten 
Son of God. Except ye repent ye cannot be saved: 
for if ye live after the flesh ye shall die. And of 
Apoc.ii.5. those that were converted; / will remove your 
candlestick from you., unless ye repent. Should I 
mention all the scriptures that positively and evi- 
dently prove this, I might transcribe much of all 
the doctrinal part of the Bible. For since Christ 
said,// is finished^ and did finish his work sixteen 
hundred years ago and upwards ; if he so fully per- 
fected redemption then, and did actually reconcile 
A door of every one that is to be saved, not simply opening a 
^?nJd by <^oor ^^ mercy for them, offering the sacrifice of 
Christ up- his body, by which they may obtain remission of 
on^repent- ^j^^jj. g^^^g when they repent, and communicating 
unto them a measure of his grace, by which they 
may see their sins, and be able to repent ; but really 
making them to be reputed as just, either before they 
The Anti- believe, as say the Antinomians^ or after they have 
opS'of assented to the truth of the history of Christ, or are 
recoaciiia- sprinkled with the baptism of water, while never- 
jITstmca- theless they are actually unjust, so that no part of 
^'''° their redemption is to be wrought by him now, as 



OF JUSTIFICATION. 211 

to their reconciliation and justification ; then the 
whole doctrinal part of the hible is useless, and of 
no profit : in vain were the apostles sent forth to 
preach repentance and remission of sins; and in 
vain do all the preachers bestovi^ their labour^ spend 
their breathy and give forth writings ; yea, much 
more in vain do the people spend their money which 
they give them for preaching ; seeing it is all but 
Actum agere^ but a vain and ineffectual essay, to do 
that which is already perfectly done without them. 

But lastly, To pass by their human labours, as Pr. IV. 
not worth the disputing whether they be need- 
ful or not, since (as we shall hereafter show) them- 
selves confess the best of them is sinful ; this also 
makes void the present intercession of Christ for 
men. What will become of that great article of 
faith, by which we affirm, That he sits at the right Christ's 
hand of God^ daily making intercession for us ; and ^^^l-^^^^. 
for which end the Spirit itself maketh intercession for cession for 
us with groanins^s which cannot be uttered? For "^" 
Christ maketh not intercession for those that are 
not in a possibility of salvation; that is absurd. Our 
adversaries will not admit that he prayed for the 
world at all ; and to pray for those that are already 
reconciled, and perfectly justified, is to no pur- 
pose : to pray for remission of sins is yet more 
needless, if all be remitted, past, present, and to 
come. Indeed there is not any solid solving of 
this, but by acknowledging according to the truths 
That Christ by his death removed the wrath of 
God, so far as to obtain remission of sins for as 
many as receive that grace and light that he com- 
municates unto them, and hath purchased for them 
by his blood; which, as they believe in, they 
come to know remission of sins past, and power 
to save them from sin, and to wipe it away, so 
often as they may fall into it by unwatchfulness 
or weakness, if, applying themselves to this grace, 
they truly repent : for to as mamj as receive him^ 
29 



212 PROPOSITION VII. 

he gives power to become the sons of God: so none 
are sons^ none are justified^ none reconciled^ until 
they thus receive him in that Httle seed in their 
hearts : And life eternal is offered to those who, by 
patient continuance in well'doing, seek for glory, 
honour, and immortality : for if the righteous man 
depart from his righteousness, his righteousness shall 
he remembered no more. And therefore on the other 
part, none are longer sons of God, and justified, 
than they patiently continue in righteousness and 
well-doing. And therefore Christ lives always 
making intercession, during the day of every man's 
visitation, that they may be converted : and when 
men are in some measure converted, he makes in- 
tercession that they may continue and go on, and 
not faint, nor go back again. Much more might 
be said to confirm this truth ; but I go on to take 
notice of the common objections against it, which 
are the arguments made use of to propagate the 
errors contrary to it. 

§. VI. The first and chief is drawn from that 

saying of the apostle before-mentioned, 2 Cor. v. 

18, 19. God hath reconciled us to himself by Jesus 

Christ : God was in Christ reconciling the world unto 

himself, not imputing thdr trespasses unto them. 

Obj. 1. From hence they seek to infer, That Christ fully 

'perfected the work of reconciliation while he was on 

earth. 

Answ. 1 answer; If by [reconciUation^ be understood the 

removing of wrath, and the purchase of that grace 

by which we may come to be reconciled, we agree 

to it ; but that that place speaks no more, appears 

from the place itself: for when the apostle speaks 

in the perfect time, saying. He hath reconciled us, he 

The differ- spcaks of himsclf and the saints ; who having re- 

ence be- ccived the gracc of God purchased by Christ, were 

conciied through faith in him actually reconciled. But as to 

to Christ, the world, he saith [reco7iciling] not [reconciled] ; 

ciiing. which reconciling, though it denotes a time some- 



OF JUSTIFICATION. 213 

what past, yet it is bj the imperfect time^ denoting 
that the thing begun was not perfected. For this 
work Christ began towards all in the days of his 
flesh, yea, and long before; for He was the media- 
tor from the beginnings and the lamb slain from the 
foundation of the world: but in his flesh, after he 
had ^eviec^y fulfilled the law^ and the righteousness 
thereof, had rent the veil^ and made way for the 
more clear and universal revelation of the gospel 
to all, both Jew and Gentile ; he gave up himself a 
most satisfactory sacrifice for sin ; w hich becomes 
effectual to as many as receive him in his inward 
appearance, in his light in the heart. Again, this 
very place showeth that no other reconciliation is 
intended, but the opening of a door of mercy upon 
God's part, and a removing of wrath for sins that 
are past ; so as men, notwithstanding their sins, are 
stated in a capacity of salvation : for the apostle, 
in the following verse, saith. Now then we are am- 
hassadors for Christy as though God did beseech you 
hy us ; we pray you in Chris fs stead be ye reconciled 
to God. For if their reconciliation had already been 
perfectly accomplished, what need any entreating 
then to be reconciled ? Ambassadors are not sent 
after di peace already perfected, and reconciliation 
made, to entreat for a reconciliation ; for that im- 
plies a manifest contradiction. 

Secondly, They object, verse 21st of the same Obj. 2. 
chapter. For h" hath made him to be sin for us^ who 
knew no sin^ that we might be made the righteousness 
of God in him. From whence they argue. That as 
our sin is imputed to Christy who had no sin ; so 
Chrisfs righteousness is imputed to us^ without our 
being righteous. 

But this interpretation is easily rejected; for Answ. 
though Christ bare our sins^ and suffered for us, and 
was among men accounted a sinner^ and numbered a^ 
mong transgressors J yet that God reputed him a sin- ^^^-^i 
ner, is no where proved. For it is said, He was found T 



26. IPet 



214 



PROPOSITION VII. 



before him holy, harmless^ and undefiled, neither was 
there found any guile in his moulh. That we deserved 
these things, and much more for our sins, which he 
endured in obedience to the father, and according 
to his counsel, is true ; but that ever God reputed 
^^ted '" '^^^ ^ sinner^ is denied : neither did, he ever die that 
righteous- We should be reputed righteous, though no more re- 
iy refuted. ^^^Y ^^^^ ^^diU he was a siimer, as hereafter appears. 
For indeed, if this argument hold, it might be 
stretched to that length, as to become very pleasing 
to wicked men that love to abide in their sins: for if 
we be made righteous^ as Christ was made a sinner, 
merely by imputation ; then as there was no sin, not in 
the least,in Christ, so it would follow, that there need- 
ed no more righteousness, no more holiness, no more 
inward sanctijication in us, than there was sin in him. 
So then, by his [being made sin for us] must be un- 
derstood his suffering for our sins, that we might be 
made partakers of the grace purchased by him ; by 
the workings whereof we are made the righteous- 
ness of God in him. For that the apostle understood 
here a being made really righteous, and not merely 
a being reputed such, appears by what follows, 
seeing in i;i?r,s. 14,15,16. of the following chapter, he 
argues largely against any supposed agreement of 
light and darkness, righteousness and unrighteous- 
ness j which must needs be admitted, if men are to 
be reckoned ingrafted in Christ, and real members 
of him, merely by an imputative righteousness, 
wholly without them, while they themselves are ac- 
tually unrighteous. And indeed it may be thought 
strange, how some men have made this so funda- 
mental an article of their faith, which is so con- 
trary to the whole strain of the gospel : a thing 
which Christ in none of all his sermons and gracious 
speeches ever willed any to rely upon ; always re- 
commending to us works, as instrumental in our 
justification. And the more it is to be admired, 
because that sentence or term* (so frequently in 



OF* JUSTIFICATION. 215 

their mouths, and so often pressed by them, as the 
very basis of their hope and confidence) to wit, 
The imputed ris^hteousness of ChrisL is not to {3e Christ's 

» ,.-tc? J 7 . imputed 

lound m all the Dibkj at least, as to my observation, righteous- 
Thus have I passed through the first part, and that ;^;^^^J^^ 
the more briefly, because many, who assert this aii the 
justification by bare imputation, do nevertheless ^ ^* 
confess, that even the elect are not justified until 
they be converted ; that is, not until this imputa- 
tive justification be appHed to them by the Spirit. 

§. VII. I come then to the second thing pro- Posit. I. 
posed by me, which is. That it is hy this inward By Christ 
births or Christ formed within, that we are (so to ^vl\hin we 
&i^edlC) formally justified in the sight of God. I sup- are justi- 
pose I have said enough already to demonstrate 
how much we ascribe to the death and sufferings of 
Christ, as that Avhereby satisfaction is made to the 
justice of God, remission of sins obtained, and this 
grace and seed purchased, by and from which this 
birth proceeds. The thing now to be proved is, 
That by Christ Jesus formed in us, we are justified^ 
or made just. Let it be marked, I use justification 
in this sense upon this occasion. 

First then, I prove this by that of the apostle Proofl. 
Paul, 1 Cor. vi. 11. And such ivcre some of you; 
but ye are washed, but ye are sanctified, but ye are Justified, 
justified in the name of the Lord Jesus, and by the made just 
Spirit of our God. First, This [justified] here un- {"^^^'y^ "ot 
derstood, must needs be a being really made just^ twiu^^ ^ 
and not a being merely imputed such ; else [sanctifi- 
ed] and [washed] might be reputed a being esteemed 
so, and not a being really so ; and then it quite 
overturns the whole intent of the context. For 
the apostle showing them in the preceding verses^ 
how the unrighteous cannot inherit the kingdom of 
God, and descending to the several species of wick^ 
edness, subsumes. That they were sometimes such, but 
now are not any more such. Wherefore, as they 
are now washed and sanctified^ so are they justified : 



216 PROPOSITION VI!. 

for \f this justification were not real, then it might 
be alleged that the Corinthians had not forsaken 
these evils; but, though they still continued in 
them, were not withstanding /ws/i^fc?; which as in 
itself it is most absurd, so it very clearly overturn- 
eth the very import and intent of the place ; as if 
the Corinthians turning Christians had not wrought 
any real change in them, but had only been a 
belief of some barren notions, which had wrought 
no alteration in their affections, will, or manner 
of life. For my ow n part, I neither see any thing, 
nor could ever yet hear or read any thing, that 
with any colour of reason did evince [justified] 
in this place to be understood any other ways 
than in' its own proper and genuhie interpre- 
The deri- tation of being made just. And for the more 
thVwwd clear understanding hereof, let it be considered, 
justify that this word [justify] is derived either from 
ed, &ic. the substantive /w^/ice, or the adjective^?/*?/; both 
which words import the suhstantive^ that true 
and real virtue in the souL as it is in itself; to 
wit, it signifies really, and not suppositively^ that 
excellent quality expressed and understood among 
men by the w ord [justice] ; and the adjective 
[jusf] as applied, signifies a man or woman who 
is just^ that is, in whom this quality of justice is 
stated : for it w ould not only be great impro- 
priety, but also manifest falsity, to call a man 
just^ merely by supposition ; especially if he were 
really unjust. Now this word [justify] formed 
from justice^ or just, doth beyond all question 
signify a making just j it being nothing else but 
a composition of the verb facio^ and the adjec- 
tive Justus, which is nothing else than thus, justi- 
fico^ i. e.justuin facio I make just; and [justified] 
of Justus and^o, as Justus fio^ I become just, and 
justificalus^ i. e. Justus factus, I am made just. 
Thus also it is with verbs of this kind, as sane- 
tifico, from sanctus^ holy, and facio; honorifico, 



OP JUSTIFICATION. 217 

from honor and facto; sacrifico^ from sacer and 
facio : all which are still understood of the subject 
really and truly endued with that virtue and qual- 
ity from which the verb is derived. Therefore, as Justified 

. -, , •/• f 1 11 / 7 none are, 

none are said to be sandijied that are really unholy^ while they 
while they are such ; so neither can any be truly ^^f^^^^ 
said to he justified^ while they actually remain wn- unjust. 
just. Only this \evh justify hath, in a metaphorical 
and figurative sense, been otherwise taken, to wit, 
in a law sense; as when a man really guilty of a 
crime is freed from the punishment of his sin, he is 
said to he justified ; that is, put in the place as if he 
"w eve just. For this use of the word hath proceeded 
from that true supposition. That none ought to he 
acquitted., hut the innocent Hence also that manner 
of speaking, I will justify such a man., or / will jus- 
tify this or that, is used from the supposition that 
the person and thing is really justifiable: and 
where there is an error and abuse in the matter, 
so far there is also in the expression. 

This is so manifest and apparent, that Parwus, Paraeusde 
a chief Protestant, and a Calvinist also in his opin- gg|[ l^^^' 
ion, acknowledges this ; "We never at any time c.7.p.469. 
" said," saith he, " nor thought, that the right- 
" eousness of Christ was imputed to us, that by 
" him we should be named formally just, and not 
" be so, as we have divers tim'es already showed ; 
" for that would no less soundly fight with right 
" reason, than if a guilty man absolved in judgment 
*« should say, that he himself was /ormflf%;w5/ by 
" the clemency of the judge granting him his life." 
Now is it not strange, that men should be so facile 
in a matter of so great concernment, as to build 
the stress of their acceptance with God upon a 
mere borrowed and metaphorical signification, to 
the excluding, or at least esteeming not necessary, 
that without which the scripture saith expressly, ,^qu"rtd, 
No man shall ever see God 1 For \{ holiness he re- therefore 
quisite and necessary, of which this is said, then ?vo°rks are 



218 PROPOSITION VII. 

must good works also ; unless our adversaries can 
show us an holy man without good norks. But, 
moreover, [justified] in this figurative sense is used 
for approved; and indeed for the most part, if not 
always in scripture, when the word [jusl{fi/~\\s used, 
it is taken in the worst part; that is, that as the 
use of the word that way is an usurpation, so it is 
spoken of such as usurp the thing to themselves, 
while it properly doth not belong unto them ; as 
will appear to those that will be at the pains to 
examine these places; Exod. xxiii. 7. Job ix. 29. & 
xxvii. 5. Prov. xvii. 1.5. Isai. v. 23. Jer. iii. 11. 
Ezek. xvi. 51, 52. Luke x. 29. & xvi. 15. which 
are all spoken of men justifying the ivicked^ or of 
wicked men justifying themselves ; that is, approving 
themselves in their wickedness. If it be at any time 
in this signification taken in good part, it is very 
seldom, and that so obvious and plain by the con- 
text, as leaves no scruple. But the question is not 
so much of the use of the word^ where it is passingly 
or occasionally used, as where the very doctrine of 
justification is handled. Where indeed to mistake 
it, vi^. in its proper place, so as to content our- 
selves with an imaginary justification^ while God 
requires a reah is of most dangerous consequence. 
For the disquisition of which let it be considered, 
that in all these plades to the Romans, Corinthians^ 
•Oalattans, and elsewhere, where the apostle handles 
this theme, the word may be taken in its own prop- 
er signification without any absurdity. As, where 
it is often asserted in the above-mentioned epistles 
to the Romans and Galatians, That a man cannot be 
Justified, justified by the law o/* Moses, nor by the works of the 
persignifi- low J there is no absurdity nor danger in under- 
cation. standing it according to its own proper signification, 
to wit, that a man cannot be made just by the law 
of Moses ; seeing this so well agrees with that say- 
ing of the same apostle. That the law makes nothing 
perfect. And also where it is said. We are justified 



OF JUSTIFICATION. 219 

by faith^ it may be very well understood of being 
made just ; seeing it is also said, That/mV/t purifies 
the heart ; and no doubt the pure in heart are just ; 
and the just live by faith. Again, where it is said, 
We are justified by grace^ we are justified by Christy we 
are justified by the Spirit ; it is no ways absurd to 
understand it of being made just, seeing by his spir- 
it and grace he doth make men^w^^. But to un- 
derstand it universally the other way, merely for 
acceptance and imputation, would infer great absurd- 
ities, as may be proved at large ; but because I 
judged it would be acknowledged, I forbear at 
present for brevity's sake. But further, in the most 
weighty places where this word justify is used in 
scripture, with an immediate relation to the doc- 
trine of justification, our adversaries must needs ac- justifica- 
knowledge it to be understood of making just, and fieg"/^"|jV 
not barely in the legal acceptation : as first, in that ing just. 
of 1 Cor. vi. 11. Sut ye are washed, but ye are sanc- 
tified, but ye are justified, as I before have proved ; 
which also many Protestants are forced to acknowl- 
edge. " Neither diffide we," saith Thysius, " be- Thysius 
" cause of the most great and strict connexion, that jJst xhes. 
^''justification doth sometimes seem also to compre- s- 
" hend sanctification as a consequence, as in JRom, 
" viii. 30. Tit. iii. 7. 1 Cor. vi. II. And such some- 
^^ times were ye, but ye are washed, SCc.'''' Zanchius, Zanchius 
having spoken concerning this sense of justification, ^d Eph. v. 
adds,saying; "There is another signification of the 4.ioc. d« 
" word, viz. for a man from unjust to be made^ws^ "^^* 
''' even as sanctified signifies from unholy to be made 
" holy : in which signification the apostle said, in the « 

" place above-cited. And such were sorne of you, 8rc. 
" that is, of unclean ye are made holy, and of un- 
"just ye are made just by the Holy Spirit, for 
" Christ's sake, in whom ye have believed. Of this 
"signification is that, Rev.xxii. 11. Let him that is 
''just, be just still ; that is, really from just become 
" more just, even as from unjust he became just. 
30 



220 



PROPOSITION VII. 



" And according to this signification the Fathers, 
" and especially Augustine^ have interpreted this 
H.Buiiing, " word." Thus far he. H. Bullinger, on the same 
place, 1 Cor. vi. speaketh thus ; " By divers 
" words," saith he, " the apostle signifies the same 
" thing, when he saith. Ye are washed, ye are Sanctis 
^'Jied, ye are justified,'''' 
Pr. 11. Secondly, In that excellent saying of the apos- 
tle, so much observed, Rom. viii. 30. Whom he call- 
ed, them he also justified, and whom he justified, them he 
also glorified : this is commonly called the golden 
chain, as being acknowledged to comprehend the 
method and order of salvation. And therefore, if 
justified] were not understood here in its proper 
signification of being made just, sanctification would 
be excluded out of this chain. And truly it is 
very worthy of observation, that the apostle, in 
this succinct and compendious account, makes the 
word Ijustified] to comprehend all betwixt calling 
and glorifying ; thereby clearly insinuating, that 
Righteous- the being really righteous is that only medium by 
only me- which from our calling we pass to glorification. Al- 
dium by most all do acknowledge the word to be so taken 
from our in this place ; not only so, but most of those who 
calling we opposc are forccd to acknowledere, that as this 

passtoglo- . i^r 4. ^ • •£■ 

rificatioa. IS the most proper, so the most common signmca- 

tion of it: thus divers famous Pro^c5/a?2/5 acknowl- 

D. Cham. ^dge. " We are not," saith D. Chamierus, such 

Tom. 3. de <-<• impertinent esteemers of words, as to be ignor- 

pfil^ ' " " ant, nor yet such importunate sophists, as to de- 

" ny that the wordii justification and sanctification do 

" infer one another ; yea, we know that the saints 

" are chiefly for this reason so' called, because 

" that in Christ they have received remission of 

" sins : and we read in the revelations, JLet him 

^^that is just, he just still; which cannot be un- 

" derstood, except of the fruit of inherent right- 

" eousness. Nor do we deny, but perhaps in other 

. " places they may be promiscuously taken, espe- 



OP JUSTIFICATION. 221 

« cially by the Fathers^ " I take," saith Beza, f ^^^V tu 

" the name oi justification largely, so as it compre- ver. 7. 

" hends whatsoever we acquire from Christ, as well 

" by imputation, as by the efficacy of the Spirit in 

" sanctifying us. So likewise is the word justi- 

^''fication taken, Rom. viii. 30." Melancthon saith, Meianct. 

" That to be justified by faith, signifies in scripture conf Aug, 

"not only to be pronounced just, but also of un- 

" righteous to be made righteous." Also some 

chief Protestants^ though not so clearly, yet in part, 

hinted at our doctrine, whereby we ascribe unto 

the death of Christ remission of sins, and the work 

of justification unto the grace of the Spirit acquired 

by his death. Martinus Borasns, explaining that Boraeus,m 

place of the apostle, Rom. iv. 25. Who was given crrdidu ^' 

for our sins, aiul rose again for our justification, saith : Abraham. 

'' There are two things beheld in Christ, which are ^^'^' 

" necessary to our justification ; the one is his death, 

" the other is his arising from the dead. By his 

" death, the sins of this world behoved to be expi- 

" ated ; by his rising from the dead, it' pleased 

" the same goodness of God to give the Holy Spirit, 

" whereby both the gospel is believed, and the 

" righteousness, lost by the fault of the first Adam, 

*' is restored." And afterwards he saith ; " The 

" apostle expresseth both parts in these words. Who 

" was given for our siiis, 8{c. In his death is beheld 

" the satisfaction for sin ; in his resurrection, the 

"gift of the Holy Spirit, by which our justifica- 

" tion is perfected." And again, the same man 

saith elsewhere ; " Both these kinds of righteous- idem iib.3. 

" ness are therefore contained inyw5/^ca/2ow, neither Reg.cap.9 

" can the one be separate from the other. So that ^' '^' 

" in the definition of justification, the merit of the 

"bloodof Christ is included, both with the remis- 

" sion of sins, and with the gift of the Holy Spirit 

" of justification and regeneration." Martinus Bu- Bucerus.in 

cerus saith ; " Seeing by one sin of Adam the Rom-^ad. 

" world was lost, the grace of Christ hath not only 



222 



PROPOSITION VII. 



Righteous- 
ness a con- 
formity to 
tlie image 
of the first 
begotten. 



W. Forbes 
in consid- 
er.Modest, 
de Just lib. 
2. Sect. 8. 



How God 
justifies 
the wicked. 



' abolished that one sin, and death which came by 
' it ; but hath together taken away those infinite 
' sins, and also led into full justification as many 
' as are of Christ; so that God now not only re- 
' mits unto them Adam's sin, and their own, but 
' also gives them therewith the Spirit of a solid 
' and perfect righteousness, which renders us con- 
' form unto the image of the first begotten." And 
upon these words \by Jesus Christ] he saith ; '•'• We 
' always judge that the whole benefit of Christ 
' tends to this, that we might be strong through 
' the gift of righteousness, being rightly and or- 
'derly adorned with all virtue, that is, restored to 
' the image of God." And lastly, William Forbes, 
our countryman, bishop of Edinburgh^ saith ; 
' Whensoever the scripture makes mention of the 
'justification before God, as speaketh Paul^ and 
' from him (besides others) Augustine^ it appears 
' that the word [justify] necessarily signifies not 
' only to pronounce just in a law sense, but also 
' really and inherently to make just ; because that 
'God doth justify a wicked man otherwise than 
' earthly judges. For he, when he justifies a Avick- 
ed or unjust man, doth indeed pronounce him as 
these also do ; but by pronouncing himjust, be- 
cause his judgment is according to truth, he also 
makes him really of unjust to become just." And 
again, the same man, upon the same occasion, an- 
swering the more rigid Protestants^ wiio say. That 
God first justifies^ and then makes just ; he adds: 
" But let them have a care, lest by too great and 
" empty subtilty, unknown both to the scriptures 
" and the fathers, they lessen and diminish the 
"weight and dignity of so great and divine a ben- 
" efit, so much celebrated hi the scripture, to wit, 
^'•justification of the wicked. For if to the formal 
" reason o{ justification of the ungodly doth not at 
" all belong his justification, (so to speak,) i. e. his 
^' being made righteous, then in the justification 



i. 



OP JUSTIFICATION. 223 

" of a sinner, although he be justified, yet the stain 

^' of sin is not taken away, but remains the same 

"in his soul as before justification: and so, not- 

" withstanding the benefit of justification, he re- 

" mains as before, unjust and a sinner; and nothing 

" is taken away, but the guilt and obligation to 

" pain, and the offence and enmity of God through 

" non-imputation. But both the ^scriptures and 

" fathers do affirm, that in the justification of a 

" sinner, their sins are not only remitted, forgiven, 

" covered, not imputed, but also taken away, blot- 

" ted out, cleansed, w^ashed, purged, and very far 

" removed from us, as appears from many places 

" of the holy scriptures." The same Forbes shows 

us at length, in the following chapter, That this 

was the confessed judgment of the fathers^ out of 

the writings of those who hold the contrary opinion; 

some whereof, out of him, 1 shall note. As, first, Caiv.inst 

Calvin saith, " That the judgment oi' Augustine^ or se^ct.^is*' 

" at least his manner of speaking, is not throughout 

" to be received ; who although he took from man 

" all praise of righteousness, and ascribed all to the 

" grace of God, yet he refers grace to sanctification, 

" by which we are regenerate through the Spirit 

" unto newness of life." Chemnitius saith. That they chemnii. 

" do not deny, but that the fathers take the word conr""' 

" [justify/] for renewing^ by which works of right- Tnd.de 

" eousness are wrought in us by the Spirit." And *^"*^p-^25. 

p. 1 30. " I am not ignorant, that the fathers indeed 

" often use the w^ord [^justify] in this signification, 

" to wit, of making just.'''' Zanchius saith, " That Zanchius 

" the fathers, and chiefly Augustine., interpret tlie Ep.\^er^t 

" word [justify] according to this signification, to lot.deJust. 

" wit, oimakingjust; so that, according to them, to ^^^^' ^^' 

" he justified was no other than of unjust to be made 

" Jii5/, through the grace of God for Christ." He 

mentioneth more,butthis may suffice to ourpupose. 

§. VIII. Having thus sufficiently proved, that by Asser. 1. 
justification is to be understood a really being made 



224 PROPOSITION VII. 

righteous^ I do boldly affirm, and that not only from 
a notional knowledge^ but from a real^ inward ex- 
Christ re- peHmental fcelhig of the thing, That the immediate^ 
lormeA\n nearest^ or formal cause (if we must in condescen- 
thesouiof dence to some use this word) of a man's justifica- 
Th? formal tion in the sight of God, is, the revelation of Jesus 
cause of Ckrist in the souh changing:, altering, and renewing: 

man's 1US- .i • i i i .^^ ^ .1 .1 r ,a - - ^ 

tificatiou. the mind, by whom (even the author oi this in- 
ward work) thus formed and revealed, we are truly 

Proof I. justified and accepted in the sight of God. For it 
is as we are thus covered and clothed with him, in 
whom the Father is always well pleased, that we 
may draw near to God, and stand with confidence 
before his throne, being purged by the blood of Jesus 
inwardly poured into our souls, and clothed with his 
life and righteousness therein revealed. And this is 
that order and method of salvation held forth by 
the apostle in that divine saying, Rom. v. 10. For 
if when we were enemies, we were reconciled to God 
hy the death of his Son ; much more, being reconciled, 
we shall be saved by his life. For the apostle first 
holding forth the reconciliation wrought by the 
death of Christ, wherein God is near to receive and 
redeem man, holds forth his salvation dcnd justifica- 
tion to be by the life of Jesus. Now, that this life 
is an inward, spiritual thing revealed in the soul, 
whereby it is renewed and brought forth out of 
death, where it naturally hath been by the /«//, and 
so quickened and made alive unto God, the same 
apostle shows, Eijh. ii. 5. Even when we were dead 
in sins and trespasses, he hath quickened us together in 
Christ (by whose grace ye are saved) and hath raised 
us up together. Now this none will deny to be the in- 
ward work of renovation, and therefore the apostle 
gives that reason of their being saved by grace ; 
which is the inward virtue and power of Christ in 
the soul : but of this place more hereafter. Of the 
revelation of this inward life the apostle also speak- 
eth, 2 Cor. iv. 10. That the life also of Jesus might 



OP JUSTIFICATION. 225 

be made manifest in our bodies; and ver. 1 1 . That the 
life also of Jesus might be made manifest in our mor* 
tal flesh. Now this inward life of Jesus is that where' 
by^ as is before observed, he said, we are saved. 

Secondly, That it is by this revelation of Jesus Pr. 11. 
Christy and the new creation in us^ that we arejusti' 
Jied^ doth evidently appear from that excellent say- 
ing of the apostle included in the proposition itself, 
Tit. iii. 5. According to his mercy he hath saved us^ 
by the washing of regeneration, and renewing of the 
Holy Ghost, S^c. Now that whereby we are saved, 
that we are also no doubt justified by; which words 
are in this respect synonymous. Here the apostle Theimme- 
clearly ascribes the immediate cause of justification onustm-^* 
to this inward work of regeneration, which is Jesus cation is 
Christ revealed in the soul, as being that which for- wort o?^** 
mally states us in a capacity of being reconciled regenera- 
with God ; the washing or regeneration being that **°"' 
inward pow«r and virtue, whereby the soul is 
cleansed, and clothed with the righteousness of 
Christ, so as to be made fit to appear before God. 

Thirdly, This doctrine is manifest from 2 Cor. Pr. III. 
xiii. 5. Examine yourselves, whether ye be in the 
faith ; prove your ownselves : know ye not your own^ 
selves, how that Jesus Christ is in you, except ye be 
reprobates ? First, It appears here how earnest the 
apostle was that they should know Christ in them ; 
so that he presses this exhortation upon them, and 
inculcates it three times. Secondly, He makes the Thecaust 
cause of reprobation, ornot-justification, the want baUoK 
of Christ thus revealed and known in the soul: Christ not 
whereby it necessarily follows, by the rule of con- inwwdre. 
iraries, where the parity is alike, (as in this case relation. 
it is evident,) that where Christ is inwardly known, 
there the persons subjected to him are approved 
and justified. For there can be nothing more plain 
than this. That if we must know Christ m us, except 
we be reprobates, or unj ustified persons ; if we know 
him in us, we are not reprobates, and consequently 



32& PROPOSITION VII. 

justified ones. Like unto this is that other saying 
of the same apostle, Gal. iv. 19. My little children^ 
of whom I travail in birth again, until Christ he 
formed in you; and therefore the apostle terms this, 
Christ within, the hope of glory, Col. i. 27, 28. Now 
that which is the hope of glory, can be no other than 
that which we immediately and most nearly rely 
upon for our justification, and that whereby we are 
really and truly made just. And as we do not here- 
by deny, but the original and fundamental cause of 
our justification is the love of God manifested in 
hSea^h *^^ appearance of Jesus Christ in the flesh, who by 
and suffer- his life, death, sufferings, and obedience, made a 
ings has y^^y f^j. ^^j. reconciliation, and became a sacrifice 

opened a ^ •', . . ^ . , , , , 

way for lor the Tcmission ot sins that are past, and purchased 
ciiiatk)n.'^ uuto US this Seed and grace, from which this birth 
arises, and in which Jesus Christ is inwardly receiv- 
ed, formed, and brought forth in us, in his own pure 
and holy image of righteousness, by which our 
souls live unto God, and are clothed with him, and 
have put him on, even as the scripture speaks, 
Eph. iv. 23, 24. Gal. iii. 27. we stand justified and 
saved in and by him, and by his Spirit and grace, 
Rom. iii. 24. 1 Cor. vi. 11. Tit. iii. 7. So again, 
reciprocally, we are hereby made partakers of the 
fulness of his merits, and his cleansing blood is near, 
to wash away every sin and infirmity, and to heal 
all our backslidings, as often as we turn towards 
him by unfeigned repentance, and become renewed 
by his Spirit. Those then that find him thus raised, 
and ruling in them, have a true ground of hope to 
believe that they are justified by his blood. But 
let not any deceive themselves, so as to foster them- 
selves in a vain hope and confidence, that by the 
death and sufferings of Christ they are justified, so 
long as sin lies at their door, Gen. iv. 7. iniquity 
prevails, and they remain yet unrenewed and unre- 

fenerate ; lest it be said unto them, I know you not 
ictthat saying of Christ be remembered, Not every 



OF JUSTIFICATION. 227 

one that saith^ Lord^ Lord^ shall enter, but he that doth 
the will of my father, Mat. vii. 21. To which let 
these excellent sayings of the beloved disciple be 
added; Little children, let no man deceive you; he 
that doth righteousness is righteous, even as he is right- 
eous. He that committeth sin is of the devil; because 
if our heart condemn us, God is greater than our heart, 
and hioweth all things, 1 John iii. 7. &; 20. 

Many famous Protestants bear witness to this 
inward justification by Christ inwardly revealed 
and formed in man. As M. Borhceus : "In the Borhseus 
" imputation, saith he, wherein Christ is ascribed p° i^^. 
" and imputed to believers for righteousness, the 
" merit of his blood, and the Holy Ghost given 
" unto us by virtue of his merits, are equally in- 
" eluded. And so it shall be confessed, that Christ The testi- 
" is our righteousness, as well from his merit, satis- famous 
" faction, and remission of sins obtained by him, Piotest- 
" as from the gifts of the Spirit of righteousness, waidjusti- 
" And if we do this, we shall consider the whole fi<^^^'°"- 
" Christ proposed to us for our salvation, and not 
" any single part of him." The same man, p. 169. 
" In our justification then Christ is considered, who 
" breathes and lives in us, to wit, by his Spirit 
" put on by us ; concerning which putting on the 
" apostle saith. Ye have put on Christ^ And again, 
p. 171. "We endeavour to treat in justification, \ 

" not of part of Christ, but him wholly, in so far j 

" as he is our righteousness every way." And a \ 

little after: "As then blessed Paul, in our justifi- 
" cation, when he saith. Whom he justified, them he 
" glorified, comprehends all things which pertain 
" to our being reconciled to God the Father, and 
" our renewing, which fits us for attaining unto 
" glory, such as faith, righteousness, Christ, and 
" the gift of righteousness exhibited by him,where- 
" by we are regenerated, to the fulfilling of the 
"justification which the law requires; so we also 
" will have all things comprehended in this cause, 
31 



228 



PROPOSITION VII. 



Estius. 



" which are contained in the recovery of righteous- 
" ness and innocency." And p. 181. " The form, 
" saith he, of our justification, is the divine right- 
" eousness itself, by which we are formed just and 
" good. This is Jesus Christy who is esteemed our 
" righteousness, partly from the forgiveness of sins, 
" and partly from the renewing and the restoring 
" of that integrity, which was lost by the fault of 
" the first Adam : so that this new and heavenly 
" Adam being put on by us, of which the apostle 
" saith. Ye have put on Christy ye have put him on, 
" I say, as the form, so the righteousness, wisdom, 
" and life of God." So also afiirmeth Claudiics 
Inuncunan. Alberius Inuncunanus, see his Orat. Apodict. Lau- 
Zuingiius. sanice, Excus. 1587. Orat. 2. p. 86, 87. Zuinglius also, 
in his epistle to the princes of Germany, as cited by 
Himelius, c. 7. p. 60. saith, " That the sanctification 
of the Spirit is true justification, which alone 
suffices to justify." Estius upon 1 Cor. vi. 11. saith, 
Lest Christian righteousness should be thought 
to consist in the washing alone, that is, in the re- 
" mission of sins, he addeth the other degree or 
part, [but ye are sanctified^ that is, ye have attain- 
ed to purity, so that ye are now truly holy before 
God. Lastly, Expressing the sum of the benefit 
received in one word, which includes both the 
parts, But ye are justified (the apostle adds) in 
the name of the Lord Jesus Christ, that is, by his 
merits, and in the Spirit of our God, that is, the 
Holy Spirit proceeding from God, and commu- 
nicated to us by Christ." And lastly, Richard 
Baxter, a famous English preacher, in his book 
called Aphorisms of Justification, p. 80. saith, " That 
" some ignorant wretches gnash their teeth at this 
" doctrine, as if it were flat Popery, not understand- 
" ing the nature of the righteousness of the new 
" covenant ; which is all out of Christ in ourselves, 
" though wrought by the power of the Spirit of 
" Christ in us." 



It Baxter. 



OP JUSTIFICATION. 229 

§. IX. The third thing proposed to be considered Pos. Ill 
is, concerning the necessity of good works to justifica- 
tion. I suppose there is enough said before to clear us 
from any imputation of being Popish in this matter. 

But if it be queried, Whether we have not said, Object. 
or will not affirm, that a man is justified by works? 

I answer; I hope none need, neither ought, to Answ. 
take offence, if in this matter we use the plain lan- 
guage of the holy scripture, which saith expressly 
in answer hereunto, James ii. 24. Ye see then how '^^^^ 
that hy works a man is justified, and not by faith necessary 
only, I shall not offer to prove the truth of this say- c^^^n'^" 
ing, sinc.e what is said in this chapter by the apos- 
tle, is sufficient to convince any man that will read 
and believe it ; I shall only from this derive this 
one argument. 

If no man can be justified without faith, and Arg. 
no faith be living, nor yet available to justification 
without works, then works are necessary to justi- 
Jication : 

But the first is true ; therefore also the last. 

For this truth is so apparent and evident in the 
scriptures, that for the proof of it we might tran- 
scribe most of the precepts of the gospel. I shall 
instance a few, which of themselves do so clearly 
assert the thing in question, that they need no com- 
mentary, nor farther demonstration. And then I 
shall answer the objections made against this, which 
indeed are the arguments used for the contrary opi- 
nion, Heb. xii. 14. Without holiness no man shall see 
God. Mat. vii. 21. Not every one that saith unto me. Not the 
Lord, Lord, shall enter into the kingdom of heaven, the doersf 
hut he that doth the will of my Father which is in ^''^ Wessed. 
heaven. John xiii. 1. If ye know these things, happy 
are ye if ye do them. 1 Cor. vii. 19. Circumcision is no- 
thing, and uncircumcision is nothings hut the keeping 
of the commandments of God. Rev. xxii. 14. Blessed 
are they that do his commandments, that they may have 
right to the tree of life, and may enter in through the 



230 



PROPOSITION vir. 



Arg. 



Obj. 1. 



Unprofit- 
able ser- 
vants. 

Answ. 

God need- 
eth no- 
thing. 



Those that 
had im- 
proved 
their ta- 
lents, were 
called 
good and 
faithful 
servants. 



gates into the city : and many more that might be 
instanced. From all which I thus argue : 

If those only can enter into the kingdom that do 
the will of the Father; if those be accounted only 
the wise builders and happy that do the sayings of 
Christ; if no observations avail, but only the keep- 
ing of the commandments; and if they be blessed 
that do the commandments^ and thereby have right 
to the tree oflife^ and entrance through the gates 
into the city ; then works are absolutely necessary 
to salvation dindi justification : 

But the first is true ; and therefore also the last. 

The consequence of the antecedent is .so clear 
and evident, that I think no man of sound reason 
will call for a proof of it. 

§. X. But they object, That works are not neces- 
sary to justification : First, because of that saying 
of Christy Luke xvii. 10. When ye shall have done all 
these things that are commanded you^ say^ We are 
uprofitable servants^ 8{c. 

Answer ; As to God we are indeed unprofitable, 
for he needeth nothing, neither can we add any 
thing unto him : but as to ourselves, we arc not un- 
profitable ; else it might be said, that it is not profit- 
able for a man to keep God^s commandments ; which 
is most absurd, and would contradict Christ's doc- 
trine throughout. Doth not Christ, Mat.\. through all 
those beatitudes, pronounce men blessed for their 
purity^ for their meekness^ for their peaceablcness^kc.f 
And is not then that for which Christ pronounceth 
men blessed, profitable unto them ? Moreover, Mat. 
XXV. 21, 2.3. Doth not Christ pronounce the men 
good and faithful servants that improved their tal- 
ents ? Was not their doing of that then profitable 
unto them? And ver. 30. it is said of him that hid 
his talent^ and did not improve it. Cast ye the un- 
profitable servant into litter darkness. If then not 
improving of the talent made the man unprofitable., 
and he was therefore cast into utter darkness, it will 



I 



OP JUSTIFICATION. 231 

follow by the rule of contraries, so far at least, that 
the improving made the other profitable ; seeing, 
if our adversaries w^ill allow us to believe Christ's 
words, this is made a reason, and so at least a cause 
instrumental of their acceptance ; Well done, good 
and faithful servant, thou hast been faithful over a 
few things, I will make thee ruler over many things ; 
enter thou into the joy of thy Lord. 

Secondly, They object those sayings of the apos- Obj. 2. 
tie, where he excludes the deeds of the law from jus- 
tification ; as first, Rom. iii. 20. Because by the deeds 
of the law there shall be no flesh justified in his sight. 
And verse 28. Therefore we conclude, that a man is 
justified by faith, without the deeds of the law. 

Answ. We have shown already what place we Ans. 1. 
give to works, even to the best of works, in justifi- 
cation ; and how we ascribe its immediate and for- 
mal cause to the worker brought forth in us, but 
not to the works. But in answer to this objection, 
I say, there is a great diflference betwixt the works If^J^^^^^ 
of the law, and those of grace, or of the gospel, pel or 
The first are excluded, the second not, but are ne- §n^^uisiietj 
cessary. The first are those which are performed from those 
in man's own will, and by his strength, in a con- ^^^^^ ^^^^' 
formity to the outward law and letter ; and there- 
fore are man's own imperfect works, or works of 
the law, which makes nothing perfect : and to this 
belong all the ceremonies, purifications, washings, 
and traditions of the Jews. The second are the 
works of the Spirit of grace in the heart, wrought 
in conformity to the inward and spiritual law; 
which works are not wrought in man's will, nor by 
his power and ability, but in and by the power and 
Spirit of Christ in us, and therefore are pure and 
perfect in their kind, (as shall hereafter be proved,) 
and may be called ChrisCs works., for that he is the 
immediate author and worker of them; such works 
we affirm absolutely necessary to justification, so that 
a man cannot be justified without them ; an^ diW faith 



232 PROPOSITION vir. 

without them is dead and useless, as the apostle 
James saith. Now, that such a distinction is to be ad- 
mitted, and that the works excluded by the apostle 
in the matter of justification are of the first kind, 
will appear, if Ave consider the occasion of the 
apostle's mentioning this, as well here, as through- 
out his epistle to the Galatians, where he speaks 
of this matter and to this purpose at large : which 
was this. That whereas many of the Gentiles, that 
were not of the race or seed o{ Abraham, as con- 
cerning the flesh, were come to be converted to the 
Christian faith, and to believe in him, some of those 
that were of the Jewish proselytes, thought to sub- 
The occa- jcct the faithful and believing Gentiles to the legal 
Ipostil'^^ ceremonies and observations, as necessary to their 
speaking justification : this gave the apostle Paul occasion at 
wo?ks of length, in his epistle to the Romans, Galatians, and 
the law, elsewhere, to show the use and tendency of the 
7xcUidedL law, and of its works, and to contra-distinguish 
them from the faith of Christ, and the righteous- 
ness thereof; showing how the former was ceased 
and become ineflfectual, the other remaining, and 
yet necessary. And that the works excluded by 
the apostle are of this kind of w orks of the law, 
appears by the whole strain of his epistle to the 
Galatians, chap, i, ii, iii, and iv. For after, in 
chap. iv. he upbraideth them for their returning 
unto the observation of days and times, and that, 
in the beginning of chap. v. he showeth them their 
folly, and the evil consequence of adhering to the 
ceremonies of circumcision, then he adds, ver. G. 
For in Christ Jesus neither circumcision nor uncir- 
cumcision availeth, hut faith, which worketh by love; 
and thus he concludes again, chap. vi. ver. 15. For 
in Christ Jesus neither circumcision availeth, nor un- 
circumcision, but a new creature. From which places 
appeareth that distinction of works before-mention- 
ed, whereof the one is excluded, the other necessary 
to justification. For the apostle showeth here, that 



! 

OF JUSTIFICATION. 233 ' 

circumcision (which word is often used to compre- 
hend the whole ceremonies and legal performances 
of the Jews) is not necessary, nor doth avail. Here 
then are the works which are excluded, by which 
no man is justified ; hut faiths which worketh hy love, 
but the new creature^ this is that which availeth, 
which is absolutely necessary: for faith, that worketh 
by love, cannot be without works; for, as it is said 
in the same 5th chapter, ver. 22. Love is a work of 
the Spirit; also the netv creature, if it avail and be 
necessary, cannot be without works; seeing it is 
natural for it to bring forth works of righteousness. 
Again, that the apostle no ways intends to exclude 
such good works appears, in that in the same epistle 
he exhorts the Galatians to them, and holds forth 
the usefulness and necessity of them, and that very J^® "se- 
plainly, chap. vi. ver. 7, 8, 9. Be not deceived, saith necessity 
he, God is not mocked; for whatsoever a man soweth, ^^^^ 
that shall he also reap: for he that soweth to the flesh, 
shall of thejlesh reap corruption : but he that soweth 
to the Spirit, shall of the Spirit reap life everlasting. 
And let us not be weary of well-doing, for in due 
season we shall reap, if we faint not : Doth it not 
hereby appear, how necessary the apostle would 
have the Galatians know that he esteemed good 
works to be.'' To wit, not the outward ceremonies 
and traditions of the law, but the fruits of the Spirit, 
mentioned a little before; by which Spirit he would 
have them to be led, and walk in those good works: 
as also, how much he ascribed to these good works, 
by which he affirms life everlasting is reaped. Now, 
that cannot be useless to man's justification, which 
capacitates him to reap so rich an harvest. 

But lastly; Forafull answer to this objection, and Ans. 2. 
for the establishing of this doctrine of good works, 
I shall instance another saying of the same apos- 
tle Paul, which our adversaries also in the blind- 
ness of their minds make use of against us ; to wit, 
Tit. iii. 5. JYot by works of righteousness which n)c 



234 PROPOSITION VII. 

nof tf ^our ^^^^ done, but according to his mercy he saved W5, bi/ 
legal per- the wttshing of regeneration, and renewing of the 
Inc'^s^but ^^^y Ghost It is generally granted by all, that 
the fruit of [saved] is here all one as if it had been said [justified.'] 
the Spirit. J^Tq^ there are two kinds of works here mentioned : 
one by which we are not saved, that is, not justified; 
and another by which we are saved, or justified. The 
first, the works of righteousness which we have 
wrought, that is, which we in our first fallen nature, 
by our ow n strength, have w rought, our own legal 
performances, and therefore may truly and properly 
be called ours, w|iatever specious appearances 
they may have. And that it must needs and 
ought to be so understood, doth appear from the 
other part. By the washing of regeneration, and re- 
newing of the Holy Ghost; seeing regeneration is a 
work, comprehensive of many good works, even of 
all those which are called the fruits of the Spirit. 
Object. Now in case it should be objected. That these 
may also be called ours, because wrought in us, and 
also by us many times as instruments; 
Answ. I answer; It is far otherwise than the former: for 
in the first we are yet alive in our own natural state, 
unrenewed, working of ourselves, seeking to save 
ourselves, by imitating and endeavouring a confor- 
mity to the outward letter of the law; and so wrest- 
ling and striving in the carnal mind, that is enmity 
to God, and in the cursed will not yet subdued. 
But in this second we are crucified with Christ, we 
are become dead, with him, have partaken of the 
fellowship of his sufferings, are made conformable to 
his death; and our first man, our old man with all 
his deeds, as well the openly wicked as the seem- 
ingly righteous, our legal endeavours and foolish 
wrestlings, are all buried and nailed to the cross of 
Not we, Christ; and so it is no more we, but Christ alive in 
in us is'the US, the workcr in us. So that though it be we in a 
worker of gensc, vet it is according to that of the apostle to 
ness. the same Galatians, ch. ii. ver. 20. / am crucified, yet 



OP JUSTIFICATION. 235 

nevertheless Hive, yet not /, but Christ livefh in me : not 
/, but the grace of Christ in 7ne. These works are 
especially to be ascribed to the Spirit of Christ, 
and the grace of God in us, as being immediately 
thereby acted and led in them, and enabled to per- 
form them. And this manner of speech is not 
strained, but familiar to the apostles, as appears, 
Gal. ii. 8. For he that ivrought effectually in Peter to 
the apostleship of the circumcision, the same was mighty 
in me, &c. Phil. ii. 1 3. For it is God which worketh 
in you, both to will and to do, &c. So that it appears 
by this place, that since the washing of regeneration 
is necessary to justification, and that regeneration 
comprehends works, works are necessary ; and that 
these works of the law that are excluded, are dif- 
ferent from those that are necessarj^ and admitted. 

§. XL Thirdly, They object that no ivorks, yea, Obj. 3. 
not the works of Christ in us, can have place in justifi- 
cation, because nothing that is impure can be useful in 
it ; and all the works wrougfit in us are impure. For 
this they allege that saying of the prophet Isaiah, 
Ixiv. 6. All our righteousnesses are as filthy rags ; ad- 
ding this reason. That seeing we are impure, so must 
our works be; which though good in themselves, yet as 
performed by us, they receive a tincture of impurity, 
even as clean water passing through an unclean pipe is 
defiled. 

That no impure works are useful to justification Ans. 1. 
is confessed ; but that all the works wrought in the 
saints are such is denied. And for answer to this, 
the former distinction will serve. We confess, that 
the first sort of works above-mentioned are impure ; 
but not the second : because the first are wrought 
in the unrenewed state, but not the other. And 
as for that of Isaiah, it must relate to the first kind ; 
for though he saith, All our righteousnesses are as What sort 
filthy rags, yet that will not comprehend the right- ousS^ 
eousness of Christ in us, but only that which we as filthy 
work of and by ourselves. For should we so con- '*^' 

32 



236 PROPOSITION VII. 

elude, then it would follow, that we should throw 
away all holiness arid righteousness ; since that which 
is as filthy rags,, and as a menstruous garment^ ought 
to be thrown away ; yea, it would follow, that all 
the fruits of the Spirit, mentioned Gal. iv. were as 
filthy rags: whereas on the contrary, some of the 
works of the saints are said to have a sweet savour 
in the nostrils of the Lord ; are said to be an orna- 
ment of great price in the sight of God ; are said to 
prevail with him., and to be acceptable to him ; which 
filthy rags and a menstruous garment cannot be. 
Yea, many famous Protestants have acknowledged, 
that this place is not therefore so to be understood. 
and^oV ^cilvin upon this place saith, " That it is used to 
ers, their " be citcd by some, that they may prove there is 
ctrntng^" " ^o little merit in our works, that they are before 
isa. ixiv. a. " God filthy and defiled : but this seems to me to 
teoi^nefs. " ^c different from the prophet's mind," saith he, 
" seeing he speaks not here of all mankind." Mus- 
Muscuius. cuius upon this place saith, " That it was usual for 
" this people to presume much of their legal right- 
" eousness, as if thereby they were made clean ; 
" nevertheless they had no more cleanness than 
*' the unclean garment of a man. Others expound 
"this place concerning all the righteousness of our 
" flesh ; that opinion indeed is true ; yet I think 
" that the prophet did rather accommodate these 
Bertius " sayings to the impurity of the people in legal 
Epistoiae " terms.'''' The author (commonly supposed Ber- 
Eert? ^^^0 speaking concerning the true sense of the 7th 
ann. chapter of the epistle to the Romans., hath a digres- 

sion touching this of Isaiah., saying ; " This place 
" is commonly corrupted by a pernicious wresting; 
" for it is still alleged, as if the meaning thereof in- 
Ap(5i°inj- " ferred the most excellent works of the best Chris- 
press. Pa- tt tians, &c." James Coret, a French minister in the 
I697°page church of Basil, in his apology concermngjustification 
78« agsAnsiAlescales, saith; "Nevertheless according to 

" the counsel of certain good men^ I must admonish 



OP JUSTIFICATION. 237 

'' the reader, that it never came into our minds to 
" abuse that saying of Isa. Ixiv. 6. against good works^ 
" in which it is said, that all our righteousnesses are as 
^^ filthy rags, as if he would have that which is good 
*' in our good works, and proceedeth from the Holy 
" Spirit^io be esteemed as a fiUhy and unclean thing." 
§. XII. As to the other part. That seeing the best 
of men are still impure and imperfect, therefore their 
works must he so ; it is to beg the question, and 
depends upon a proposition denied ; and which is to 
be discussed at farther length in the next proposi- 
tion. But though we should suppose a man not tho- 
roughly perfect in all respects, yet will not that hin- 
der, but good and perfect «;orA:5 in their kind may be 
brought forth in him by the Spirit of Christ : nei- 
ther doth the example oi water go\w^ through an MWr 
clean pzpe hit the matter ; because though water 
may be capable to be tinctured with uncleanness, 
yet the Spirit of God cannot, whom we assert to be 
the immediate author of those works that avail in 
justification : and therefore Jesus Christ's works in 
his children are pure and perfect, and he worketh 
in and through that pure thing of his own forming 
and creating in them. Moreover, if this did hold, 
according to our adversaries' supposition, That no 
man ever was or can be perfect, it would follow, that 
the very miracles and works of the apostles, which were the 
Christ wrought in them, and they wrought in and '"i^'ac'es 

o ^ ^ v o ^ and works 

by the power, spirit, and grace of Christ, were of the 
also impure and imperfect ; such as their converting ^rou' h\ 
of the nations to the Christian faith ; their gather- by the 
ing of the churches, their writing of the holy scrip- cSst hf 
iures ; yea, and their offering up and sacrificing of them,im- 
their lives for the testimony of Jesus, What may fmpeifect? 
our adversaries think of this argument, whereby it 
will follow, that the holy scriptures, whose perfection 
and excellency they seem so much to magnify, are 
proved to be impure and imperfect, because they 
came through impure and imperfect vessels ? It ap~ 



238 



PROPOSITION Vn. 



pears by the confessions of Protestants^ that the 

Fathers did frequently attribute unto works of this 

kind that instrumental loorJc^ which we have spoken 

of in justification^ albeit some ignorant persons cry 

out it is Popery^ and also divers, and those famous 

A. Poian. Protestants^ do of themselves confess it. Amandus 

Polanus, in his Symphonia CathoUca^CQ.p, 27. de Re- 

Our doc- missione Peccatorum, p. 6.01. places this thesis as the 

justffica. common opinion of Protestants^ most agreeable to 

tion and the doctrine of the Fathers : " We obtain the re- 

Works IS 

not Po- " mission of sins by repentance, confession, prayers 
pery. "and tears, proceeding from faith, but do not 
" merits to speak properly ; and therefore we obtain 
" remission of sins, not by the merit of our re- 
'' pentatice and prayers, but by the mercy and 
Gentiietus u goodncss of God." lunocentius Gentiletus, a law- 
pres^Gen. J^r of great fame among Protestants, in his Examen 
1516, Qf i]jQ Council of IVent, p. 66, 67. of justification, 
having before spoken oi faith and ivorks, adds these 
words : " But seeing the one cannot be without the 
" other, we call them both conjunctly instrumental 
Zanchius. " causes.'''* Zanchius, in his fifth book, De JYatura 
Dei, saith; "We do not simply deny, that good 
" works are the cause of salvation, to wit, the in- 
"strumental, rather than the efficient cause, which 
" they call [sine qua wow."] And afterwards, 
" Good works are the instrumental cause of the 
" possession of life eternal ; for by these, as by a 
"means and a lawful way, God leads unto the 
G. Ames. « posscssion of life eternaV* G. Amesius saith, " That 
s. Theoio^ " our dbedience, albeit it be not the principal and 
giae, 1. 2. t; mcritorious cause of life eternal, is nevertheless 
30. "a cause in some respect, administering, helping, 

" and advancing towards the possession of the life." 
B. Baxter. Also Richard Baxter, in his book above-cited, pag. 
155. saith, " That we are justified by works in the 
" same kind of causality as by faith, to wit, as 
" being both causes sine qua non, or conditions of 
" the neio covenant on our part requisite to justi- 



OP JUSTIFICATION 239 

"fication." And p. 195. he saith, "It is needless 
'* to teach any scholar, who hath read the writings 
" of Papists^ how this doctrine differs from them." 

But lastly, Because it is fit here to say something ^^^^J^"®/* 
of the merit and reward of works, I shall add some- ward of 
thing in this place of our sense and belief concern- ^^°'^''^- 
ing that matter. We are far from thinking or be- 
lieving, that man merits any thing by his works 
from God, all being of free grace ; and therefore 
do we, and always have denied that Popish notion 
of meritum ex condigno. Nevertheless we cannot 
deny, but that God, out of his infinite goodness 
wherewith he hath loved mankind, after he com- 
municates to him his holy Grace and Spirit, doth, 
according to his own will, recompense and reward ^afarthe 
the good works of his children ; and therefore this good 
merit of congruity or reward, in so far as the scrip- h'is'c'hu- 
ture is plain and positive for it, we may not deny; dren. 
neither wholly reject the work, in so far as the scrip- 
ture makes use of it. For the same Greek djtor, 
which signifies [merit] is also in those places where 
the translators express it worth, or worthy, as Mat, 
iii. 8. 1 Thess, ii. 12. 2 Thess. i. 5, 11. Concerning 
which R. Baxter saith, in the book above-cited, 
p. 8. " But in a larger sense, as promise is an obli- 
" gation, and the thing promised is said to be debt, 
" so the performers of the conditions are called 
^^ worthy, and that which they perform merit; 
^' although properly all be of grace, and not of debt.'''' 
Also those, who are called the Fathers of the church, 
frequently used this word of merit, whose sayings 
concerning this matter I think not needful to insert, 
because it is not doubted, but evident, that many ' 
Protestants are not averse from this word, in the 
sense that we use it. The apology for the Augustan 
confession, art. 20. hath these words ; " We agree 
" that works are truly meritorious, not of remission 
" of sins, or justification ; but they are meritorious 
" of other rewards corporal and spiritual, which 



240 



PROPOSITION VII. 



" are indeed as well in this life, as after this life." 
And further, " Seemgworks are a certain fulfilling 
" of the law, they are rightly said to be meritorious; 
" it is rightly said that a reward is due to them." 
enc"/^of ^^ ^^^ ^^^^ ^^ ^^^ conference of Oldenbiirgh^ the 

Olden- electoral divines, p. 1 10. & 265. say, " In this sense 
burgh. a ^^j. churches are also not averse from the word 
" [merit] used by the Fathers ; neither therefore do 
" they defend the Popish doctrine o^ merit.'''' 
^f J^^^^^^ ^' Vossius^ in his theological thesis concerning the 
wordmer- iitierits of good works, saith; " We have not ad- 
it, u ventured to condemn the word [merit] wholly, 
" as being that which both many of the ancients 
" use, and also the reformed churches have used 
" in their confessions. Now that God judgeth and 
" accepteth men according to their works^ is be- 
"yond doubt to those that seriously will read and 
" consider these scriptures," Mat. xvi. 27. Rom. ii. 
6, 7, 10. 2 Cor. v. 10. James i. 25. Heb. x. 35. 1 Pet. 
i. 17. Rev. xxii. 12. 

§. XIII. And to conclude this jyroposition^ let none 
be so bold as to mock God, supposing themselves 
justified and accepted in the sight of God, by virtue 
of Christ's death and sufferings, while they remain 
unsanctified and unjustified in their own hearts, 
Job. viu. ^j^j polluted in their sins, lest their hope prove that 
of the hypocrite, which perisheth. Neither let any 
foolishly imagine, that they can by their own works, 
or by the performance of any ceremonies, or tra- 
ditions, or by the giving of gold or money, or by 
afflicting their bodies in will-worship and voluntary 
The hope humility, or foolishly striving to conform their way 
°Tite^hiii *^ ^^^ outward letter of the law, flatter themselves 
perish, but that they merit before God, or draw a debt upon 
Srhura-^^ him, or that any man or men have power to make 
bie. such kind of things effectual to their justification, 

lest they be found foolish boasters, and strangers to 
Christ and his righteousness indeed. But blessed for 
ever are they, that having truly had a sense of their 



OP PERFECTION. 241 

own unworthiness and sinfulness, and having seen 
all their own endeavours and performances fruitless 
and vain, and beheld their own emptiness, and the 
vanity of their vain hopes, faith and confidence, 
while they remained inwardly pricked, pursued, 
and condemned by GoiTs holy witness in their hearts; 
and so having applied themselves thereto, and suf- 
fered his grace to work in them, are become changed 
2ind. renewed in the spirit of their minds, passed from 
death to life^ and know Jesus arisen in them, work- 
ing both the will and the deed; and so having put on 
the Lord Jesus Christy in effect are clothed with him, 
and partake of his righteousness and nature; such 
can draw near to the Lord with boldness, and know 
their acceptance in and hy him; in whom^ and in as 
many as are found in him, the Father is well pleased. 



PROPOSITION VIII. 

Concerning Perfection, 

In whom this pure and holy birth is fully brought 
forth, the body of death and sin comes to be cru- 
cified aud removed, and their hearts united and 
subjected to the truth ; so as not to obey any sug- 
gestions or temptations of the evil one, but to be 
free from actual sinning and transgressing of the 
law of God, and in that respect perfect: yet doth 
this perfection still admit of a grow th ; and there 
remaineth always in some part a possibility of 
sinning, where the mind doth not most diligently 
and watchfully attend unto the Lord. 

§. 1. Since we have placed justification in the 
revelation of Jesus Christ formed and brought forth 
in the heart, there working his works of righteous- 
ness, and bringing forth the fruits of the Spirit, 
the question is. How far he may prevail in us while 
we are in this life ; or we over our souls' enemies, 
in and by his strength? Those that plead (or justi- 



242 



PROPOSITION VIII. 



These are 
the words 
of the 

Westmin- 
ster larger 
catechism. 



Whether 
it is possi- 
ble to keep 
the com- 
mand- 
ments of 
God? 



Part I. 



Contro- 
versy 
stated. 



Notional 
knowl- 



II. 

The new 
birth. 



Jicaticn wholly without them, merely by imputative 
righteousness, denying the necessity of being 
clothed with real and inward righteousness, do con- 
sequently affirm, " That it is impossible for a man, 
" even the best of men, to be free of sin in this life, 
" which, thei/ say^ no man ever was ; but on the con- 
" trary,that none can, neither of himself, nor by any 
" grace received in this life (O wicked saying against 
" the power of God's grace^) keep the command- 
" ments of God perfectly; but that every man doth 
" break the commandments in thought, word, and 
" deed :" whence they also affirm, as was a little 
before observed, " That the very best actions of 
" the saints, their prayers, their worships, are im- 
" pure and polluted." We on the contrary, though 
we freely acknowledge this of the natural fallen 
man, in his first state, whatever his profession or 
pretence may be, so long as he is unconverted and 
unregenerate, yet we do beheve, that to those in 
whom Christ comes to be formed, and the new man 
brought forth, and born of the incorruptible seed, 
(as that birth, and man in union therewith, natu- 
rally doth the will of God,) it is possible so far to 
keep to it, as not to be found daily transgressors of 
the law of God. And for the more clear stating of 
the controversy, let it be considered : 

§. IL First, That we place not this possibility in 
man's own will and capacity, as he is a man, the 
son of fallen Adam, or as he is in his natural state, 
however wise or knowing, or however much en- 
dued with a notional and literal knowledge of 
Christ, thereby endeavouring a conformity to the 
letter of the law, as it is outward. 

Secondly, That we attribute it wholly to man, 
as he is born again, renewed in his mind, raised by 
Christ, knowing Christ alive, reigning and ruling in 
him, and guiding and leading him by his Spirit, and 
revealing in him the law of the Spirit of life; which 
not only manifests and reproves sin, but also gives 
power to come out of it. 



OP PERFECTION. 243 

Thirdly, That by this we understand not such a III. 
'perfection as may not daily admit of a growth, and ^g^^f^JJJQJJ^ 
consequently mean not as if we were to be as pure, 
holy, and perfect as God in his divine attributes 
of wisdom, knowledge, and purity ; but only di per- 
fection proportionable and answerable to man's 
measure, whereby we are kept from transgressing 
the law of God, and enabled to answer what he 
requires of us ; even as he that improved his t7Vo He that 
talents so as to make four of them, perfected his Ufs^two^l- 
work, and was so accepted of his Lord as to be lents was 
called a. good and faithful servant, nothing less than les^^l? 
he that made his five ten. Even as a little gold is ceptabie 
perfect gold in its kind, as well as a great mass, wfth the 
and a child hath a perfect body as well as a man, ^^®- 
though it daily grow more and more. Thus Christ 
is said, Luke ii. 52. to have increased in wisdom and 
stature, and in favour with God and man ; though 
before that time he had never sinned, and was no 
doubt perfect, in a true and proper sense. 

Fourthly, Though a man may witness this for a IV. 
season, and therefore all ought to press after it ; 
yet we do not affirm but those that have attained 
it in a measure may, by the wiles and temptations Y^^^^ °^ 
of the enemy, fall into iniquity, and lose it some- 
times, if they be not watchful, and do not dili- 
gently attend to that of God in the heart. And 
we doubt not but many good and holy men, who Every sin 
have arrived to everlasting life, have had divers ^an^i^h* 
ebbings and Sowings of this kind ; for though every spiritual 
sin weakens a man in his spiritual condition, yet bmdoth"' 
it doth not so as to destroy him altogether, or ren- "ot de- 
der him uncapable of rising again. aitoge*th?r. 

Lastly, Though I affirm, that after a man hath V. 
arrived at such a state, in which he may be able Righteous- 
not to sin, yet he may sin: nevertheless, I will not come^ 
affirm that a state is not attainable in this life, in ^^^turai. 
which to do righteousness may be so natural to the 
regenerate soul, that in the stability of that con- 

33 



244 PROPOSITION VIII. 

dition he cannot sin. Others may speak more 

certainly of this state, if they have arrived at it. 

With respect to myself, I speak modestly, because 

I ingenuously confess that I have not yet attained 

it; but I cannot deny that there is such a state, 

as it seems to be so clearly asserted by the apostle, 

1 John iii. 9. He that is horn of God sinneth not, 

neither can he, because the seed of God remaineth in 

him. 

Part II. The controversy being thus stated, which will 

Sect. 1. serve to obviate objections, I shall proceed. First, 

to show the absurdity of that doctrine that pleads 

for sin /or term of life, even in the saints. 

Sect. 2. Secondly, To prove this doctrine oi perfection from 

many pregnant testimonies of the holy scripture. 
Sect. 3. And, Lastly, To answer the arguments and ob- 
jections of our opposers. 
Sect. I. §. III. First then, This doctrine, viz. That the 
Proof I. saints nor can nor ever will be free of sinning in this 
The doc- life, is inconsistent with the wisdom of God, and 
pShig with his glorious power and majesty, who is of purer 
for sin for eycs than to behold iniquity;* who having purposed 
itfe absurd, in himsclf to gather to him that should worship 
*Hab.i.i3. him, and be witnesses for him on earth, a chosen 
people, doth also no doubt sanctify and purify them. 
For God hath no delight in iniquity, but abhors 
transgression ; and though he regard man in trans- 
gression so far as to pity him, and afford him means 
to come out of it ; yet he loves him not, neither 
delights in him, as he is joined thereunto. Where- 
fore if man must be always joined to sin, then God 
would always be at a distance with him ; as it is 
written, Isa. lix. 2. Your iniquities have separated 
between you and your God, and your sins have hid his 
face from you; whereas on the contrary, the saints 
are said to partake, even while here, of the divine 
nature, 1 Pet. i. 4. and to be one spirit with the Lord, 
1 Cor. vi. 1 7. Now no unclean thing can be so. 
It is expressly written, That there is no communion 



OP PERFECTION. 245 

betwixt light and darkness^ 2 Cor. vi. 14. But God 
is light, and every sin is darkness in a measure: 
What greater stain then can there be than this 
upon God^s wisdom, as if he had been wanting to JJf/j<J^**^ 
prepare a means whereby his children might per- beenwant- 
fectly serve and worship him, or had not provided '"J^g^/"^®' 
a way whereby they might serve him in any thing, means to 
but that they must withal still serve the devil no worslfp*' 
less, yea, more than himself? For he that sinneth is Wm per- 
the servant of sin, Rom. vi. 16. and every sin is an ^^ ^' 
act of service and obedience to the devil. So then 
if the saints sin daily in thought, word, and deed^ 
yea, if the very service they offer to God be sin, 
surely they serve the devil more than they do 
God : for besides that they give the devil many 
entire services, without mixture of the least grain 
to God, they give God not the least service in 
which the devil hath not a large share: and if 
their prayers and all their spiritual performances 
be sinful, the devil is as much served by them in 
these as God, and in most of them much more, 
since they confess that many of them are per- 
formed without the leadings and influence of God's 
Spirit. Now who would not account him a foolish 
master among men, who being able to do it, 
and also desirous it might be so, yet would not 
provide a way whereby his children and servants ^ 

might serve him more entirely than his avowed i| 

enemy ; or would not guard against their serving \ 

of him, but be so imprudent and unadvised in his \ 

contrivance, that whatever way his servants and j 

children served him, they should no less, yea often 
much more, serve his enemy? What may we then 
think of that doctrine that would infer this folly | 

upon the Omnipotent and Only Wise God? j 

§. IV. Secondly, It is inconsistent with the justice Proof 2. f 

of God, For since he requires purity from his glstlncy"' I 

children, and commands them to abstain from with the ';i 

every iniquity, so frequently and precisely as shall ood?^ ^ 



246 



PROPOSITION Vlll. 



hereafter appear, and since his wrath is revealed 
against all ungodliness and unrighteousness of men, 
it must needs follow, that he hath capacitated man 
to answer his will, or else that he requires more 
than he has given power to perform; which is to 
declare him openly unjust, and, with the slothful 
servant, to be an hard master. We have elsewhere 
spoken of the injustice these men ascribe to God, 
in making him to damn the icicked, to whom they 
allege he never afforded any means of being good ; 
but this is yet an aggravation more irrational and 
inconsistent, to say, that God will not afford to those, 
whom he hath chosen to be his own, (whom they confess 
he loveth,) the means to please him. What can fol- 
low then from so strange a doctrine ? 

This imperfection in the saints either proceeds 
from God or from themselves : If it proceeds from 
them, it must be because they are short in improv- 
ing or making use of the power given them, where- 
by they are capable to obey; and so it is a thing 
possible to them, as indeed it is by the help of 
that power : but this our adversaries deny : they 
are then not to be blamed for their imperfection 
and continuing in sin, since it is not possible for 
them to do otherwise. If it be not of themselves, 
it must be of God, who hath not seen meet to 
allow them grace in that degree to produce that 
effect : and what is this but to attribute to God 
the height of injustice, to make him require his 
children to forsake sin, and yet not to afford th^m 
sufficient means for so doing ? Surely this makes 
God more unrighteous than wicked men, who if 
Who will Cag Christ saith") their children require bread of them, 

give their ^ •// ^ • 7 • i r p 1 

children a 'Will not gtv€ tfiem a stone ; or instead oj a fish, a 

stead of s^^P^n^' But these men confess we ought to seek 

bread? of God power to redeem us from sin, and yet 

believe they are never to receive such a power; 

such prayers then cannot be in faith, but are all 

vain. Is not this to make God as unjust to his 



OF PERFECTION. 



247 



children as Pharaoh was to the Israelites^ in re- 
quiring brick, a id not giving them straw ? But 
blessed be God, he deals not so with those that 
truly trust in him, and wait upon him, as these 
men vainly imagine ; for such faithful ones find of 
a truth that his grace is sufficient for them^ and know- 
how by his power and spirit to overcome the evil 
one. 

§. V. Thirdly, This evil doctrine is highly in- Pr. III. 
jurious to Jesus Christy and greatly derogates from the '^^^ ^^f^^ 
power and virtue of his sacrifice^ and renders his cipai end 
coming and ministry^ as to the great end of it, inef coming ^^ 
fectud. For Christ, as for other ends, so principally and ap- 
he appeared for the removing of sin, for the gath- ^^aTfoTtL 
ering a righteous generation, that might serve removing 
the Lord in purity of mind, and walk before him in "o redeem 
fear, and to bring in everlasting righteousness, and us^rojnaii 
that evangelical perfection which the law could ^"^^^^^ ^' 
not do. Hence he is said. Tit. ii. 14. to have given 
himself for us^ that he might redeem us from all ini- 
quity^ and purify unto himself a peculiar people^ zealous 
of good works. This is certainly spoken of the saints 
while upon earth ; but, contrary thereunto, these 
men affirm, that loe are never redeemed from all ini- 
quity^ and so make Christ's giving of himself for us 
void and ineffectual, and give the apostle Paul the 
lie plainly, by denying that Chiist purifieth to him- 
self a peculiar people^ zealous of good works. How 
are they zealous of good works.) who are ever com- 
mitting evil ones ? How are they a purified people., 
that are still in impurity, as they are that daily sin, 
unless sin be accounted no impurity ? Moreover it 
is said expressly, 1 John iii. 5, 8. That /or this pur- 
pose the Son of God was manifested., that he might cfe-^ 
stroy the works of the devil ; and ye know that he was 
manifested to take away our sins. But these men make 
this purpose of none effect ; for they will not have 
the Son of God to destroy the works of the devil in 
his children in this world, neither will they at all 



248 



PROPOSITION VIII. 



believe that he was manifest to take away our sins, 
seeing they plead a necessity of always living in 
them. And lest any should wrest this place of the 
apostle, as if it were spoken only of taking away 
the guilt of sin, as if it related not to this life, the 
apostle, asif of purpose to obviate such an objec- 
tion, adds in the following verses. Whosoever ahidetk 
in him^ sinneth not^ &c. I hope then they sin not daily 
in thought, word, and deed. Let no man deceive 
you ; he that doth righteousness^ is righteous, even as 
he is righteous ; he that coramitteth sin, is of the devil ; 
but he that sinneth daily in thought, word, and 
deed, committeth sin ; how comes such an one 
then to be the child of God ? And if Christ was 
manifest to take away sin, how strangely do they 
overturn the doctrine of Christ that deny that it 
is ever taken away here ? And how injurious are 
they to the efficacy and power of Christ's ap- 
pearance ? Came not Christ to gather a people 
out of sin into righteousness ; from the kingdom 
of Satan into the kingdom of the dear Son of God ? 
And are not they that are thus gathered by him 
his servants, his children, his brethren, his friends ? 
who as he was, so are they to be in this world, holy, 
pure, and undefiled. And doth not Christ still watch 
over them, stand by them, pray for them, and pre- 
serve them by his power and Spirit, walk in them, 
The devil and dwell among them ; even as the devil on the 
among the Other hand doth among the reprobate ones } How 
reprobates, comes it then that the servants of Christ are less 
his servants than the devil's are his ? Or is Christ 
unwilling to have his servants thoroughly pure ? 
Which were gross blasphemy to assert, contrary 
to many scriptures. Or is he not able by his 
power to preserve and enable his children to 
serve him } Which were no less blasphemous to 
affirm of him, concerning whom the scriptures de- 
clare, That he has overcome sin, death, helly and the 
gravBy and triumphed over them openly, and that all 



OF PERFECTION. 



249 



power in heaven and earth is given to him. But cer- 
tainly if the saints sin daily in thought, word, and 
deed, as these men assert, they serve the devil 
daily, and are subject to his pov^er ; and so he 
prevails more than Christ doth, and holds the 
servants of Christ in bondage, whether Christ 
will or not. But how greatly then doth it contra- 
dict the end of Christ's coming ? as it is express- 3 
ed by the apostle, Eph. v. 25, 26, 27. Even as \ 
Christ also loved the church., and gave himself for ity | 
that he might sanctify and cleanse it with the washing of j| 
ivater by the word : that he might present it to himself i 
a glorious church., not having spot or wrinkle.^ or any ? 
such thing, hut that it should he holy., and without I 
blemish. Now if Christ hath really thus answer- | 
ed the thing he came for, then the members of j 
this church are not always sinning in thought, J 
word, and deed, or there is no difference betwixt I 
being sanctified and unsanctified, clean and un- 
clean, holy and unholy, being daily blemished 
with sin, and being without blemish. | 
§. VI. Fourthly, This doctrine renders the tvork Pr. IV. j 
of the ministry^ the preaching of the word, the writing | 
of the scripture, and the prayers of holy men, altogether i 
useless and ineffectual. As to the first, Eph. iv. 11. I 
Pastors and teachers are said to be giveti for the per- Pastors, i 
fection of the saints, 8^c. until we all come in the unity Ind' scrip- i 
of the faith, and of the knowledsre of the son of God, tures are | 

"^ J. '' r ^ ^ * *^ w . . -^ /• .L given for S 

unto aperject man, unto a measure of the stature oj the perfecting 8 
fulness of Christ. Now if there be a necessity of ^^.^J® | 
sinning daily, and in all things, then there can be " - \ 
no perfection ; for such as do so cannot be es- 
teemed perfect. And if for effectuating this per- , 
fection in the saints the ministry be appointed and - | 
disposed of God, do not such as deny the possi- i 
bility hereof render the ministry useless, and of \ 
no profit } Seeing there can be no other true use 
assigned, but to lead people out of sin into right- 
eousness. If so be these ministers assure us that 



250 



PROPOSITION VIII. 



we need never expect to be delivered from it, do 
not they render their own work needless ? What 
needs preaching against sin, for the reproving of 
which all preaching is, if it can never be forsaken ? 
Our adversaries are exalters of the scriptures in 
words, much crying up their usefulness and per- 
fection: now the apostle tells us, 2 Tim. iii. 17. 
That the scriptures are for making the man of God 
perfect ; and if this be denied to be attainable in 
this life, then the scriptures are of no profit; for 
in the other life we shall not have use for them. 
It renders the prayers of the saints altogether use- 
less, seeing themselves do confess they ought to 
pray daily that God ivould deliver them from evil, and 
free them from sin, by the help of his Spirit a7id grace, 
while in this world. But though we might suppose 
this absurdity to follow, that their prayers are without 
faith, yet were not that so much, if it did not infer 
the like upon the holy apostles, who prayed earn- 
estly for this end, and therefore no doubt believed 
it attainable. Col. iv. 12. Labouring fervently for you 
in prayers, that ye may stand perfect, <^'*c. 1. Thess. iii. 
13. and v. 23. &c. 

§. VII. But Fifthly, This doctrine is contrary to 
common reason and sense. For the two opposite 
principles, whereof the one rules in the children of 
darkness, the other in the children of light, are 

consistent ^^^ ^^^ J riffhteousness ; and as they are respective- 
together. O -^ Til 1 

ly leavened and actuated by them, so they are ac- 
Prov. xvii. couutcd either as reprobated or justified, seeing 
it is abomination in the sight of God, either to justify 
the wicked or condemn the just. Now to say that men 
cannot be so leavened by the one as to be deliver- 
ed from the other, is in plain words to affirm, that 
sin and righteousness are consistent ; and that a man 
may be truly termed righteous, though he be daily 
sinning in every thing he doth ; and then what dif- 
ference betwixt good and evil ? Is not this to fall 
into that great abomination of putting light for 



Pr. V. 

Darkness 
and light, 
sin and 
righteous- 



ly 



OF PERFECTION. 251 

darkness^ and calling good eviU and evil good? 
Since they say the very best actions of God''s chil- 
dren are defiled and polluted^ and that those that sin 
daily in thought^ word^ and deed^ are good men and 
women^ the saints and holy servants of the holy pure 
God. Can there be any thing more repugnant 
than this to common reason ? Since the subject is 
still denominated from that accident that doth 
most influence it; as a wall is called white when 
there is much whiteness^ and black when there is 
much blackness.) and such like ; but when there is 
more unrighteousness in a man than righteous- 
ness, that man ought rather to be denominated 
unrighteous than righteous. Then surely if every ^^^^ ^^^^y 

sin wuGi*G 

man sin daily in thought, word, and deed, and istkerigh- 
that in his sins there is no righteousness at all, \l^^^ ™^" 
and that all his righteous actions are polluted and ken of in 
mixed with sin, then there is in every man more scripture? 
unrighteousness than righteousness; and so no man 
ought to be called righteous., no man can be said 
to be sanctified or washed. Where are then the 
children of God ? Where are the purified ones ? Where 
are they who were sometimes unholy., but now holy : 
that sometimes were darkness., but now are light in 
the Lord? There can none such be found then at 
this rate, except that unrighteousness be esteemed 
so : and is not this to fall into that abomination 
above mentioned of justifiiina; the unsodh ? This ^^^ ^^^^\ 

nj J ij <D c %/ Dn6rnv or 

certainly lands in that horrid blasphemy of the the Ran 
Ranters., that affirm there is no difference betwixt 

food and eviU cind that all is one in the sight of God, 
could show many more gross absurdities, evil con- 
sequences, and manifest contradictions implied in 
this sinful doctrine; but this may suffice at present, 
by which also in a' good measure the proof of the 
truth we affirm is advanced. Yet nevertheless, for 
the further evidencing of it, I shall proceed to the 
second thing proposed by me, to wit, to prove this 
from several testimonies of the holy scriptures. 

34 



ters or lib- 
ertines. 



252 



PROPOSITION VIII. 



Sect.II. §. VIII. And First, I prove it from the peremp- 
Proofl.tory positive command of Christ and his apostles^ 
seeing this is a maxim engraven in every man's 
heart naturally, that 7io man is hound to do that 
lecVi^^^' ^^^^^ ^^ impossible : since then Christ and his apostles 
Keep my have Commanded us to keep all the commaiidments^ 
mentT"'^ and to be perfect in this respect, it is possible for 
us so to do. Now that this is thus commanded 
without any commentary or consequence, is evi- 
dently apparent from these plain testimonies, 
Mat.\. 48. and vii. 21. JohnxWi. 17. 1 Cor. vii. 19. 
2 Cor. xiii. 11. 1 John ii. 3, 4, 5, 6. and iii. 2, 3, 4, 5, 
6, 7, 8, 9, 10. These scriptures intimate a posi- 
tive command for it ; they declare the absolute 
necessity of it; and therefore, as if they had pur- 
posely been written to answer the objections of our 
opposers, they show the folly of those that will 
esteem themselves children or friends of God, while 
they do otherwise. 
Proof 2. Secondly, It is possible, because we receive the 
J^.^P°^/!: gospel and law thereof for that effect; and it is 
expressly promised to us, as we are under grace, as 
appears by these scriptures, Rom.'w. 14. Sin shall 
not have dominion over you ; for ye are not under the 
law, but under grace : and Rom. viii. 3. For what the 
law could not do, in that it ivas weak through the flesh, 
God sending his own Son, Src. that the righteousness 
The differ- of the law might be fulfilled in us, frc. For if this 
iaw\mf^^ were not a condition both requisite, necessary, and 
gospel. attainable under the gospel, there were no differ- 
ence betwixt the bringing in of a better hope, and the 
law which made nothing perfect ; neither betwixt those 
which are under the gospel, or who under the law 
enjoyed and walked in the life of the gospel, and 
mere legalists. Whereas the apostle, throughout 
the whole sixth to the Romans, argues not only the 
possibility, but the necessity of being free from sin, 
from their being under the gospel^ and under o-mce, 
and not under the law ; and therefore states him- 



OP PERFECTION. 



253 



self and those to whom he wrote in that condi- 
tion in these verses^ 2, 3, 4, 5, 6, 7. and therefore 
in the 11, 12, 13, 16, 17, 18 verses he argues both 
the possibility and necessity of this freedom from 
sin almost in the same manner we did a little be- 
fore ; and in the 22d he declares them in mea- 
sure to have attained this condition in these words, 
But now being made free from sin, and become servants 
to God, ye have your fruit unto holiness, and the end 
everlasting life. And as this perfection or freedom Perfection 
from sin is attained and made possible where the ^"^ ^f^®* 
gospel and inward law of the Spirit is received sin attain- 
and known, so the ignorance hereof has been and ^^ T^ 

r ' xu- X -Li- r* madepos- 

js an occasion oi opposing this truth, r or man sibie by 
not minding the light or law within his heart, which ^^^ gospel. 
not only discovers sin but leads out of it, and so 
being a stranger to the new life and birth that is 
born of God, which naturally does his will, and 
cannot of its own nature transgress the com- 
mandments of God, doth, I say, in his natural 
state look at the commandments as they are 
without him in the letter ; and finding himself The letter 
reproved and convicted, is by the letter killed, ^•^'^' *"^ 
but not made alive. So man, finding himself not alive, 
wounded, and not applying himself inwardly to 
that which can heal, labours in his own will after 
a conformity to the law as it is without him, 
which he can never obtain, but finds the more he 
wrestles, the more he falleth short. So this is 
the Jew still in effect, with his carnal command- 
ment, with the law without, in the first covenant 
state, which makes not the comers thereunto perfect, 
as pertaining to the conscience, Heb. ix. 9. though 
they may have here a notion of Christianity, and 
an external faith in Christ. This hath made them 
strain and wrest the scriptures for an imputative 
righteousness wholly without them, to cover their 
impurities ; and this hath made them imagine an 
acceptance with God possible, though they sup- 



254 



PROPOSITION VIII. 



pose it impossible ever to obey Christ's commands. 
But alas! O deceived souls ! that will not avail in 
the day wherein God will judge every man according 
to his work, whether good or bad. It will not save 
thee to say, it was necessary for thee to sin daily 
in thought, word, and deed; for such as do so 
have certainly obeyed unrighteousness: and what 
is provided for such, but tribulation and anguish, 
indignation and icrath ; even as glory, honour, and 
peace, immortality and eternal life to such as have 
done good, and patiently continued in well doing. So 
then, if thou desirest to know this perfection and 
freedom from sin possible for thee, turn thy mind 
to the light and spiritual law of Christ in the heart, 
and suffer the reproofs thereof; bear the judg- 
ment and indignation of God upon the unright- 
eous part in thee as therein is revealed, which 
Christ hath made tolerable for thee, and so suffer 
How we judgment in thee to be brought forth into victory, and 
cThrfst't °^ ^^"^ come to partake of thefelloivship of Chrisfssuf- 
sufferings, ferhigs, and be made conformable unto his death, that 
malircoii- thou maycst feel thyself crucified with him to the 
formabie world by the powev of his cross in thee ; so that that 
death/^ life that sometimes was alive in thee to this world, 
and the love and lusts thereof, may die, and a new 
life be raised, by which thou mayest live hence- 
forward to God, and not to or for thyself; and 
with the apostle thou mayest say. Gal. ii. 20. // is 
no more I, but Christ alive in me ; and then thou wilt 
he B. Christian indeed, diwdiwoim name only, as too 
many are ; then thou wilt know what it is to 
h^\e put off the old man with his deeds, who indeed 
sins daily in thought, word, and deed ; and to 
have put on the neiv man, that is renewed in holiness, 
after the image of him that hath created him, Eph. 
iv. 24. and thou wilt witness thyself to be God''s 
workmanship, created in Christ Jesus unto good works, 
and so not to sin always. And to this new man 
iJoiinv.3*. Chrisfs yoke is easy^ and his burden is light ; though 



OP PERFECTION. 



255 



it be heavy to the old Adam ; yea, the command- | 

merits of God are not unto this man grievous ; for \ 

it is his meat and drink to be found fiilfiUing the loill | 

of God. \ 

Lastly, This perfection or freedom from sin is Proof 3. < 
possible, because many have attained it, accord- |^*"y ^ 

• X i-V 4. 4.' C i\^ • 4. haveat- 

mg to the express testimony oi the scripture; tainedper- j 

some before the law, and some under the law, faction. \ 

through witnessing and partaking of the benefit 
and effect of the gospel, and much more many 
under the gospel. As first. It is written of Enochs Enoch 
Gen. V. 22, 24. that he walked ivith God, which no ^^h God, } 

man while sinning can ; nor doth the scripture re- and was 
cord, any failing of his. It is said of JYoah, Gen. ^^^ ^^^' 
vi. 9. and of Job i. 8. and of Zacharias and Eliza- 
beth, Luke i. 6. that they were perfect ; but under the 
gospel, besides that of the Romans dihove mention- 
ed, see what the apostle saith of many saints in 
general, Eph. ii. 4, 5, 6. But God, who is rich in 
mercy, for his great love ivherewith he hath loved us^ 
even when we were dead in sins, hath quickened us to- 
gether with Christ; by grace ye are saved; and hath 
raised us up together, and made us sit together in hea- 
venly places in Christ Jesus, 8{c. I judge while they 
were sitting in these heavenly places, they could not t 

be daily sinning in thought, word, and deed ; nei- j 

ther were all their works which they did there as I 

Jllthy rags, or as a menstruous garment. See what I 

is further said to the Hebreivs, xii. 22, 23. Spirits of \ 

just men made perfect. And to conclude, let that of 'j 

the Revelations, ^w. 1, 2, 3, 4, 5. be considered, 
"where though their being found without fault be 
spoken in the present time, yet it is not without re- 
spect to their innocency while upon earth; and 
their being redeemed from among men, and no guile 
found in their mouth, is expressly mentioned in the 
time past. But I shall proceed now, in the third Sec. III. 
place, to answer the objections, which indeed are 
the arguments of our opposers. 



256 



PROPOSITION viir. 



Obj. 1. §. IX. I shall begin with their chief and great 
argument, which is the words of the apostle, 
1. John i. 8. If we say that we have no sin^ we deceive our- 
selves^ and the truth is not in us. This they think in- 
vincible. 
Ans. 1. But is it not strange to see men so blinded with 
partiality ? How many scriptures tenfold more 
plain do they reject, and yet stick so tenaciously 
to this, that can receive so many answers ? As 
If we say first, ^Jf tue say we have no sin,, S^c] will not 
BO sin, he. import the apostle himself to be included. Some- 
objected, times the scripture useth this manner of expression 
when the person speaking cannot be included ; 
which manner of speech the grammarians call 
metaschematismus. Thus James iii. 9, 10. speaking 
of the tongue,) saith, Thereivith bless we God,, and 
therewith curse we men ; adding. These things ought 
not so to be. Who from this will conclude that 
Ans. 2. the apostle was one of those cursers? But second- 
ly. This objection hitteth not the matter; he saith 
not. We sin daily in thought,, word,, and deed ; far 
less that the very good works which God works in 
us by his Spirit are sin : yea, the very next verse 
clearly shows, that upon confession and repentance 
we are not only forgiven,, but also cleansed; He is 
faithful to forgive us our sins, and to cleanse us from 
all unrighteousness. Here is both a forgiveness and 
removing of the guilt, and a cleansing or removing 
of the filth ; for to make forgiveness and cleansing 
to belong both to the removing of the guilt,, as 
there is no reason for it from the text, so it were 
a most violent forcing of the words, and would 
imply a needless tautology. The apostle having 
shown how that not the guilt only, but even the 
filth also of sin is removed, subsumes his words in 
the time past in the 10th verse, If we say we have 
Ans. 3. not sinned,, we make him a liar. Thirdly, As Augustine 
well observed, in his exposition upon the epistle 
to the Galatians,, It is one thing not to sin,, and another 



OP PERFECTION. 257 

thing not to have sin. The apostle's words are not ^^l^H^ 
if we say we sin not, or commit not sin daily, but if to sin, and 
we say we have no sin: and betwixt these two there l^^J^^H^ 
is a manifest difference; for in respect all have tohavesin. 
sinned, as we freely acknowledge, all may be said 
in a sense to have sin. Again, sin may be taken 
for the seed of sin, which may be in those that are 
redeemed from actual sinning; but as to the tempt- 
ations and provocations proceeding from it be- 
ing resisted by the servants of God, and not yield- 
ed to, they are the devil's sin that tempteth, not 
the man's that is preserved. Fourthly, This being Ans. 4. 
considered, as also how positive and plain once 
and again the same apostle is in that very epistle, 
as in divers places above cited, is it equal or 
rational to strain this one place, presently after 
so qualified and subsumed in the time past, to con- 
tradict not only other positive expressions of his, 
but the whole tendency of his epistle, and of the 
rest of the holy commands and precepts of the 
scripture ? 

Secondly, Their second objection is from two Obj. 2. 
places of scripture, much of one signification : the 
one is, 1 Kings viii. 46. For there is no man that sin- 
neth not. The other is, Eccles. vii. 20. For there is 
not a just man upon earth, that doth good, and sinneth 
not. 

I answer, First, These affirm nothing of a daily Answ. 
and continual sinning, so as never to be redeemed 
from it; but only that all have sinned, or that 
there is none that doth not sin, though not always, 
so as never to cease to sin ; and in this lies the 
question. Yea, in that place of the Kings he speaks 
within two verses of the returning of such with all 
their souls and hearts ; which implies a possibility of 
leaving ofTsin. Secondly, there is a respect to be Diversity 
had to the seasons and dispensations; for if it ?^ff"°°* 
should be granted that in Solomon'' s time there was sationsTe- 
none that sinned not, it will not follow that there ^p®*'**'^' 



2|58 PROPOSITION VIIL 

are none such now, or that it is a thing not now 
attainable by the grace of God under the gospel : 
For A non esse ad non posse non valet sequela. And 
Lastly, This whole objection hangs upon a false 
interpretation ; for the Hebrew word NDH^ may 
be read in the Potential Mood., thus, There is no 
man who may not sin^ as well as in the Indicative : 
so both the old Latin, Junius and Tremellius, and 
Vatahlus have it ; and the same word is so used, 
Psalm cxyx, 11. / have hid thy word in my hearty 
I y) NtonJ^ N^ IJ^dS that is to say, That I may not, 
sin against thee, in the Potential Mood, and not in 
the Indicative; which being more answerable to 
the universal scope of the scriptures, the testi- 
mony of the truth, and the sense almost of all 
interpreters, doubtless ought to be so under- 
stood, and the other interpretation rejected as 
spurious. 
Obj. 3. Thirdly, They object some expressions of the 
apostle Paw/, Rom. vii. 19. For the good that I would, 
I do not ; but the evil which I would not, that I do. And 
verse 24. O wretched man that I am! who shall de- 
liver me from the body of this death? 
Answ. I answer. This place infers nothing, unless it 
were apparent that the apostle here were speak- 
ing of his own condition, and not rather in the 
person of others, or what he himself had some- 
times borne; which is frequent in scripture, as in 
the case of cursing, in James before mentioned. 
But there is nothing in the text that doth clearly 
signify the apostle to be speaking of himself, or 
of a condition he was then under, or was always 
to be under; yea, on the contrary, in the former 
chapter, as afore is at large shown, he declares, 
Paul per- they wcrc dead to sin ; demanding how such should yet 
sonatesthe /j^g any longer therein? Secondly, It appears that 
man V the apostlc personated one not yet come to a spir- 
showthem jtyal Condition, in that he saith, verse 14. But I 
deemer. am camol^ sold under sin. Now is it to be imag- 



OF PERFECTION. 259 

ined that the apostle Paw/, as to his own proper 
condition, when he wrote that epistle^ was a car^ 
nal man^ who in chap. i. testifies of himself. That 
he was separated to be an apostle^ capable to impart 
to /Ac Romans spiritual gifts ; and chap, viii. ver. 2. 
That the law of the Spirit of life in Christ Jesus had 
made him free from the law of sin and death ? So 
then he was not carnal. And seeing there are 
spiritual men in this life, as our adversaries will not 
deny, and is intimated through the whole viiith 
chapter to the Romans^ it will not be denied but 
the apostle was one of them ; so then as his calling 
himself carwo/ in chap. vii. cannot be understood of 
his own proper state, neither can the rest of what ! 

he speaks there of that kind be so understood ; yea 
after, verse 24. where he makes that exclamation, 
he adds in the next verse, I thank God, through Je^ 
siis Christ our Lord ; signifying that by him he wit- 
nessed deliverance ; and so goeth on, showing how 
he had obtained it in the next chapter, viz. viii. ^i 

ver. 35. Who shall separate us from the love of Christ? \ 

And ver. 37. But in all these things xoe are more \ 

than conquerors : and in the last verse, JYothing shall I 

be able to separate us, See. But wherever there is a a 

continuing in sin, there is a separation in some de- ^ 

gree, seeing every sin is contrary to God, and dvo[Ma, 
i. e. a transgression of the law, 1 John iii. 4. and who- 
ever committeth the least sin, is overcome of it, and 
so in that respect is not a conqueror, but conquer- yji^o^ sjn 
ed. This condition then, which the apostle plainly has con- 
testified he w ith some others had obtained, could ii"n'(^^c'on^. -^ 

not consist with continual remaining and abiding queror. | 

in sin. 

Fourthly, They object the faults and sins of seve* Ohj. 4. 
ral eminent saints, as Noah, David, frc. 

I answer. That doth not at all prove the case : Answ. 
for the question is not whether good men may not 
fall into sin^ which is not denied ; but whether it 
be not possible for themnot to sin? It will not follow 

35 



260 



PROPOSITION VIII. 



that siT^e t^^cause these men sinned, that therefore they were 
never never free of sin, but always sinned: for at this 
s^f ^^^^ rate of arguing, it might be urged, according to 
this rule, {Contrariorum par ratio, i. e. The reason 
of contraries is alike,) that if, because a good man 
nath sinned once or twice, he can never be free 
from sin, but must always be daily and continually 
a sinner all his life long; then by the rule of con- 
traries, if a wicked man have done good once or 
twice, he can never be free from righteousness, 
but must always be a righteous man all his life- 
time : which as it is most absurd in itself, so it 
is contrary to the plain testimony of the scripture, 
Ezek.xxuxn. 12 to 18. 
Object. Lastly, They object, Tliat if perfection or free- 
dom from sin be attainable, this will render mortifica- 
tion of sin useless, and make the blood of Christ of no 
service to us, neither need we any more pray for for- 
giveness of sins, 
Answ. I answer, 1 had almost omitted this objection, 
because of the manifest absurdity of it : for can 
mortification of sin be useless, where the end of it 
is obtained? seeing there is no attaining of this 
Who fights perfection but by mortification. Doth thje hope 
hope"°o*" and belief of overcoming render the fight unne- 
overcome ccssarv ? Let rational men judge which hath 

his foe? , "^ • -i. . '^ 1 ° • J r. • 

most sense m it, to say, as our adversaries do, 7/ ts 
necessary that we fight and wrestle, but we must never 
think of overcoming, we must resolve still to be over- 
come ; or to say. Let us fight, because we may over- 
come? Whether do such as believe they may 
be cleansed by it, or those that believe they can 
never be cleansed by it, render the blood of Christ 
most effectual ? If two men were both grievously 
diseased, and applied themselves to a physician for 
remedy, which of those do most commend the phy- 
sician and his cure, he that believeth he may be 
cured by him, and as he feels himself cured, con- 
fesseth that he is so, and so can say this is a skilful 



OP PERFECTION. 



2B1 



physician, this is a good medicine, behold I am 
made whole by it, or he that never is cured, nor 
ever believes that he can so long as he lives ? As 
for praying iov forgiveness^ we deny it not; for that Praying 
all have sinned^ and therefore all need to pray that g^^eness 
their sins past may be blotted out, and that they of sin. 
may be daily preserved from sinning. And if hop- 
ing or believing to be made free from sin^ hinders 
praying for forgiveness of sin, it would follow by 
the same inference that men ought not to forsake 
murder, adultery, or any of these gross evils, see- 
ing the more men are sinful, the more plentiful 
occasion there would be of asking forgiveness of 
sin, and the more w^ork for mortification. But the 
apostle had sufficiently refuted such sin-pleasing 
cavils in these words, Rom. vi. 1, 2. Shall we continue 
in sin that grace may abound ? God forbid. 

But lastly. It may be easily answered, by a re- 
tortion to those that press this from the words 
of the Lord's prayer, forgive us our debts, that this 
militates no less against perfect justification than 
against perfect sanctification : for if all the saints, 
the least as well as the greatest, be perfectly 
justified in that very hour wherein they are con- 
verted, as our adversaries will have it, then they 
have remission of sins long before they die. May 
it not then be said to them. What need have ye to 
pray for remission of sin, who are already justi- 
fied, whose sins are long ago forgiven, both past 
and to come ? 

§. X. But this may suffice : concerning this pos- Testimo- 
sibility Jerom speaks clearly enough, lib. 3. adver. "aThe?!^^* 
Pelagium, " This we also say, that a man may not poncem- 
*' sin, if he will, for a time and place, according to umfor^^*^ 
" his bodily weakness, so long as his mind is in- freedom 
" tent, so long as the cords of the Cithara relax ^^^ *'"' 
" not by any vice :" and again in the same book, 
" Which is that that I said, that it is put in our 
" power (to wit, being helped by the grace of jerom. 



262 PROPOSITION VIII 

" God) either to sin or not to sin." For this was 

the error of Pelagius, which we indeed reject and 

abhor, and which the Fathers deservedly withstood, 

" That man by his natural strength, without the 

" help of God's grace, could attain to that state so 

Augustine. « as not to sin." And Augustine himself, a great 

opposer of the Pelagian heresy, did not deny this 

possibility as attainable by the help of God's grace, 

as in his book de Spiritu ^ litera, cap. 2. and his 

book de JVatura S: Gratia against Pelagius^ cap. 42, 

50, 60, and 63. de Gestis Concilii Palcestini^ cap. 

7, and 2, and de Peccato Originally lib. 2. cap. 2. 

Gelasius. Gelosius also, in his disputation against Pelagtusj 

saith, " But if .any affirm that this may be given to 

" some saints in this life, not by the power of man's 

" strength, but by the grace of God, he doth well 

" to think so confidently, and hope it faithfully ; 

That by " for by this gift of God all things are possible." 

G^d^i°^ That this was the common opinion of the Fathers^ 

things are appears froni the words of the Aszansic Council,, 

possible, canon the last, " We believe also this according 

" to the Catholic faith^ that all who are baptized 

" through grace by baptism received, and Christ 

" helping them, and co-working, may and ought 

" to do whatsoever belongs to salvation, if they 

« will faithfully labour." 

Conclu- §. XL Blessed then are they that believe in him, 

*^°*** who is both able and willing to deliver as many as 

come to him through true repentance from all sin, 

and do not resolve, as these men do, to be the 

devil's servants all their life-time, but daily go on 

forsaking unrighteousness, and forgetting those 

Phil.iii.i4. things that are hehmd^ press forward toward the mark^ 

Press for- j'gy^ /^g prize of the high calling of God in Christ Jesus; 

the mark, sucli shall not find their faith and confidence to be 

for the jjj vain, but in due time shall be made conquerors 

prize and ii*- i i i it ii 

overcom- through him in whom they have believed; and so 
overcoming, shall he established as pillars in the house 
of God, so as they shall go no more out, Rev. iii. 1 2. 



lUg 



OP PERSEVERANCE, &C. ^ 263 



PROPOSITION IX. 

Concerning Perseverance^ and the Possibility of Falling 
from Grace, 

Although this gift and inward grace of God be 
sufficient to work out salvation, yet in those in 
whom it is resisted, it both may and doth be- 
come their condemnation. Moreover, they in 
whose hearts it hath wrought in part to purify 
and sanctify them in order to their further per- 
fection, may, by disobedience, fall from it, turn 
it to wantonness,, Jude iv. make shipwreck of faith^ 
1 Tim. i. 19. and after having tasted the heavenly 
gift,, and been made partakers of the Holy Ghost^ 
again fall away, Heb. vi. 4, 5, 6. yet such an 
increase and stability in the truth may in this 
life be attained, from which there can be no 
total apostacy. 

§. I. The first sentence of this proposition hath 
already been treated of in the ffth and sixth 
propositions, where it hath been shown that that 
light which is given for life and salvation becomes 
the condemnation of those that refuse it, and 
therefore is already proved in those places, where 

1 did demonstrate the possibility of man's resist- 
ing the grace and Spirit of God ; and indeed it is 
so apparent in the scriptures, that it cannot be 
denied by such as will but seriously consider these 
testimonies. Proverbs i. 24, 25, 26. John iii. 18, 19. 

2 Thess. ii. 11, 12. Jets vii. 51. & xiii. 46. Rom, i. 18. 
As for the other part of it, that they in whom this 
grace may have wrought in a good measure in order 
to purify and sanctify them, tending to their further 
perfection, may afterwards, through disobedience, fall 
away, 8rc, the testimonies of the scripture included 
in the proposition itself are sufficient to prove 



264 



PROPOSITION IX. 



it to men of unbiassed judgment; but because 
as to this part our cause is common with many 
other Protestants^ I shall be the more brief in it : 
for it is not -my design to do that which is done 
already, neither do I covet to appear knowing by 
writing much; but simply purpose to present to 
the world a faithful account of our principles, and 
briefly to let them understand what we have to 

I. say for ourselves. 

from^'rfce §' ^^* ^^^^ thcsc scriptures then included in the 

bydisobe- proposition, not to mention many more which 

ewnced. ^^^^^ ^^ Urged, I arguc thus: 

Arg. 1. If men may turn the grace of God into wantonness^ 

then they must once have had it : 

But the first is true, therefore also the second. 

Arg. 2. IJ" men may make shipwreck of faith, they must 

once have had it; neither could they ever have had true 
faith without the grace of God: 

But the first is true, therefore also the last. 

Arg. 3. If men may have tasted of the heavenly gift, and 

been made partakers of the Holy Spirit, and after- 
wards fall away, they must needs have known in mea- 
sure the operation of God^s saving grace and Spirit, 
without ivhich no man could taste the heavenly gift, nor 
yet partake of the Holy Spirit: 

But the first is true, therefore also the last. 

II. Secondly, Seeing the contrary doctrine is built 
Se^or "P^" ^^*^ f^^'^^ hypothesis. That grace is not given 
election for salvation to any^ but to a certain elect number, which 

batlon^r ^^^^ol ^^^^ ^li ^^^ ^^^^ ^^^ ^h^ '^'^^^ ^f m/inkind, by an 
inconsist- absolutc dccrcc, are debarred from grace and salva- 
p?eacMng ^^^^/ ^hat being destroyed, this falls to the ground, 
and daily Now as that doctriuc of theirs is wholly inconsist- 
Uon^ ^ ent with the daily practice of those that preach it, 
in that they exhort people to believe and be saved, 
while in the mean time, if they belong to the de- 
cree of reprobation, it is simply impossible for them 
so to do ; and if to the decree of election, it is 
needless,seeingit is as impossible to them to miss of 



OP PERSEVERANCE, &C. |^ 265 

it, as hath been before demonstrated ; so also in 
this matter o^ perseverance^ their practice and prin- 
ciple are no less inconsistent and contradictory. 
For while they daily exhort people to be faithful 
to the end^ showing them if they continue not they 
shall be cut off^ and fall short of the revjard, which 
is very true, but no less inconsistent with that 
doctrine that affirms there is no hazard, because no 
possibility of departing from the least measure of true 
grace; which if true, it is to no purpose to be- 
seech them to stafid^ to whom God hath made it 
impossible to fall. I shall not longer insist upon the 
probation of this, seeing what is said may suffice 
to answer my design; and that the thing is also 
abundantly proved by many of the same judgment. 
That this was the doctrine of the primitive Pro- 
testants thence appears, that the Augustine Confession 
condemns it as an error of the Anabaptists to say, 
That they who once are justified, cannot lose the Holy 
Spirit. Many such Hke sayings are to be found in 
the common places of Philip Melancthon. Vossins, 
in his Pelagian History, lib. 6. testifies, that this was Tiieopin- 

.7 • • r.ir^.i T ,1 /' ion ot the 

the common opinion oj the rathers. In the conhrma- fathers 
tion of the twelfth thesis, page 587. he hath these l^^Timx- 
words: "That this which we have said was the fromgrac^e. 
" common sentiment of antiquity, those at present 
" can only deny, who otherways perhaps are men 
" not unlearned, but nevertheless in antiquity alto- 
" gether strangers," &c. These things thus ob- 
served, I come to the objections of our opposers. 

§. III. First, They allege. That those plccns meti- Obj. 1. 
tioned of making shipwreck of faith, ai-e only to be 
understood of seeming faith, and not of a real true faith. 

This objection is very weak, and apparently con- Answ. 
trary to the text, 1 Tim. i. 19. where the apostle 
addeth to faith a good conscience, by way of com- a good h 
plaint; whereas if their /mV/t had been only seem- sdencT 
ing and hypocritical, the men had been better 
without it than with it; neither had they been 



^66 



PROPOSITION IX. 



worthy of blame for losing that which in itself was 
evil. But the apostle expressly adds [and of a 
good conscience^] which shows it was real; neither 
can it be supposed that men could truly attain a 
good conscience without the operation of God'^s saving 
grace; far less that a good conscience doth consist 
with a seeming false and hypocritical faith. Again, 
these places of the apostle being spoken by way 
of regret, clearly import that these attainments 
they had fallen from were good and real, not false 
and deceitful, else he would not have regretted 
their falling from them; and so he saith posi- 
tively. They tasted of the heavenly gift^ and were 
made partakers of the Holy Ghost^ 8^-c. not that they 
seemed to be so, which showeth this objection is 
very frivolous. 

Secondly, They allege, Phil. i. 6. Being confident 
of this very things that he ivhich hath begun a good work 
in you will perform it until the day of Jesus Christy Sec. 
and 1 Pet. i. 5. IVho are kept by the p)ower of God 
through faith unto salvation. 

These scriptures, as they do not affirm any thing 
positively contrary to us, so they cannot be under- 
stood otherwise than as the condition is performed 
upon our part, seeing salvation is no otherways 
proposed there but upon certain necessary condi- 
certam tions to be performed by us, as hath been above 

conditions j / i *^ • i i i i 

by as to be proved, and as our adversaries also acknowledge, 

performed. ^^ ^^^^ ^- ^^ p^^ ^j- ^^ i^^^ ^^^^ ^|^^ ^^j^^ y^ ^j^.^ji 

die ; but if ye through the spirit do mortify the deeds 
of the body.) ye shall live. And Heb. iii. 14. We are 
made partakers of Christ., if we hold the beginning 
of our confidence steadfast unto the end. For if these 
places of the scripture upon which they build their 
objections were to be admitted without these con- 
ditions, it would manifestly overturn the whole 
tenor of their exhortations throughout all their 
writings. Some other objections there are of the 
same nature, which are solved by the same answers, 



Obj. 2. 



Answ. 



Salvation 
is propos- 
ed upon 



OP PERSEVERANCE, kc, S61 

which also, because largely treated of by others, I 
omit, to come to that testimony of the truth which 
is more especially ours in this matter, and is con- 
tained in the latter part of the proposition in these 
words : Yet such an increase and stability in the truth 
may in this life be attained^ from which there cannot be 
u total apostacy. 

§. IV. As in the explanation of the fifth and 
sixth propositions I observed, that some that had de- 
nied the errors of others concerning reprobation^ 
and affirmed the universality of Chrisfs deaths did 
notwithstanding fall short in sufficiently holding 
forth the truth, and so gave the contrary party oc- 
casion by their defects to be strengthened in their 
errors, so it may be said in this case. As upon the The two 
one hand they err who affirm that the least degree of soine"?un 
true and saving grace cannot be fallen from^ so do ^"^°. ^y ^" 
they err upon the other hand that deny any such final (aii- 
stability to be attained from which there cannot be a \lfy^^„^^^ 
total and final apostacy. And betwixt these two ex- from grace 
tremes lieth the truth apparent in the scriptures, '"^P^^^^*^*®- 
which God hath revealed unto us by the testimony 
of his Spirit, and which also we are made sensible 
of by our own experience. And even as in the 
former controversy was observed, so also in this, 
the defence of truth will readily appear to such as 
seriously weigh the matter; for the arguments upon 
both hands, rightly applied, will as to this hold 
good ; and the objections, which are strong as they 
are respectively urged against the two opposite 
false opinions^ are here easily solved, by the estab- 
lishing of this truth. For all the arguments which 
these allege that affirm there can be no falling away^ 
may well be received upon the one part, as of 
those who have attained to this stability and estab- 
lishment, and their objections solved by this con- 
fession ; so upon the other hand, the arguments 
alleged from scripture testimonies by those that 
affirm the possibility of falling away may well be r«- 

36 



^m^A 



26B 



PROPOSITION IX. 



L 

Watchful- 
ness and 
diligence 
is of indis- 
pensable 
necessity 
to all. 



ceived of such as are not come to this establish- 
ment, though having attained a measure of true 
grace. Thus then the contrary batterings of our 
adversaries, who miss the truth, do concur the 
more strongly to establish it, while they are de- 
stroying each other. But lest this may not seem to 
suffice to satisfy such as judge it always possible for 
the best of men before they die to fall away, 1 shall add, 
for the proof of it, some brief considerations from 
some few testimonies of the scripture. 

§. V. And first, I freely acknowledge that it is 
good for all to be humble, and in this respect not 
over confident, so as to lean to this, to foster them- 
selves in iniquity, or to lie down in security, as if 
they had attained this condition, seeing watchful" 
ness and diligence is of indispensable necessity to all 
mortal men, so long as they breathe in this world ; 
for God will have this to be the constant practice 
of a Christian, that thereby he may be the more fit 
to serve him, and better armed against all the 
temptations of the enemy. For since the wages of sin 
is death, there is no man, while he sinneth, and is 
subject thereunto, but may lawfully suppose him- 
self capable of perishing. Hence the apostle Paul 
himself saith, 1 Cor. ix. 27. But I keep under my body, 
and bring it into subjection, lest that by any means, 
when I have preached to others, I myself should be a cast- 
away. Here the apostle supposes it possible for 
him to be a cast-aivay, and yet it may be judged 
he was far more advanced in the inward work of 
regeneration when he wrote that epistle, than many 
who now-a-days too presumptuously suppose they 
cannot fall away, because they feel themselves to 
have attained some small degree of true ^race. But 
the apostle makes use of this supposition or possi- 
bility of his being a cast-away, as I before observ- 
ed, as an inducement to them to be watchful; / 
keep under my body, lest, 8rc. Nevertheless the same 
apostle, at another time, in the sense and feeling of 



OP PERSEVERANCE, &C. 269 

God^s holy power, and in the dominion thereof, find- 
ing himself a conqueror there-through over sin and 
his soul's enemies, maketh no ditiiculty to affirm, 
Rom. viii. 38. For I am persuaded that neither death 
nor life, ^c. which clearly showeth that he had at- 
tained a condition from which he knew he could 
not fall away. 

But secondly. It appears such a condition is at- H. 
tainable, because we are exhorted to it ; and, as ^0^°°^^ ' 
hath been proved before, the scripture never pro- tainaWe in 
poseth to us things impossible. Such an exhorta- from*^^' 
tion we have from the apostle, 2 Pet. i. 10. Where- which 
fore the rather, brethren, give diligence to make your Jafiing^ ^^ 
calling and election sure. And though there be a away, 
condition here proposed, yet since we have already 
proved that it is possible to fulfil this condition, 
then also the promise annexed thereunto may be 
attained. And since, where assurance is wanting, 
there is still a place left for doubtings and despairs, 
if we should affirm it never attainable, then should 
there never be a place known by the saints in this 
world, wherein they might be free of doubting and 
despair; which as it is most absurd in itself, so it is 
contrary to the manifest experience of thousands. 

Thirdly, God hath given to many of his saints III. 
and children, and is ready to give unto all, a full ^ certain 
and certain assurance that they are his, and that no a?deS- 
power shall be able to pluck them out of his hand, li.shment 
But this assurance would be no assurance, if those clTto 
who are so assured were not established and con- J|g"^i°^ 
firmed beyond all doubt and hesitation : if so, then and chii- 
surely there is no possibility for such to miss of ^'^®"* 
that which God hath assured them of. And that 
there is such assurance attainable in this life, the 
scripture abundantly declareth, both in general 
and as to particular persons. As first, Rev. iii. 12. 
Him that overcometh will I make a pillar in the temple 
of my God, and he shall go no more out, &cc. which con- 
taineth a general promise unto all. Hence the 



®70 PROPOSITION IX. 

apostle speaks of some that are sealed^ 2 Cor i. 22. 
Who hath also sealed us^ and given the earnest of the 
Spirit in our hearts: wherefore the Spirit so sealing 
is called the earnest or pledge of our inheritance^ 
Eph. i 13. In whom ye were sealed by the holy Spirit 
of promise. And therefore the apostle Paul^ not 
only in that of the Romans above noted, declareth 
himself to have attained that condition, but 2 Tim, 
iv. 7, he aiiirmeth in these words, / have fought a 
goodfight^ S{c. which also many good men have and 
do witness. And therefore, as there can be no- 
thing more evident than that which the manifest 
experience of this time showeth, and therein is found 
agreeable to the experience of former times, so we 
see there have been of old and of late that have 
turned the grace of God into wantonness, and have 
fallen from their faith and integrity ; thence we may 
safely conclude such a falling away possible. We 
also see that some of old and of late have attained a 
certain assurance, some time before they departed, 
that they should inherit eternal life,, and have ac- 
cordingly died in that good hope,, of and concern- 
ing whom the Spirit of God testifieth that they are 
^^ saved. Wherefore we all see such a state is at- 

i^Fflk tainable in this life, from which there is not a falling 

away: for seeing the Spirit of God did so testify, 
it was not possible that they should perish, con- 
cerning whom he who cannot lie thus bare witness. 



OF THE MINISTRY. 271 



PROPOSITION X. 

Concerning the Ministry, 

As by the light or gift of God all true knowledge 
in things spiritual is received and revealed, so by 
the same, as it is manifested and received in the 
heart, by the strength and power thereof, every 
true minister of the gospel is ordained, prepared, 
and supplied in the work of the ministry ; and by 
the leading, moving, and drawing hereof ought 
every evangelist and Christian pastor to be led and 
ordered in his labour and work of the gospel, 
both as to the place where^ as to the persons to 
whom^ and as to the time wherein he is to minister. 
Moreover, they who have this authority may and 
ought to preach the gospel, though without hu- 
man commission or literature; as on the other hand, 
they who want the authority oi" this divitie gift, 
however learned, or authorized by the commis- 
sion of men and churches, are to be esteemed but 
as deceivers, and not true ministers of the gospel. 
Also they who have received this holy and un- 
spotted gift, as they have freely received it, so are they jhe gospel 
freely to give it, without hire or bargaining, far to be 
less to use it as a Trade to get money by : yet if Fredy^^*^ 
God hath called any one from their employment ^^^- ^•^• 
or trades, by which they acquire their livelihood, 
it may be lawful for such, according to the lib- 
erty which they feel given them in the Lord, to 
receive such temporals (to wit, what may be 
needful for them for meat and clothing) as are 
given them freely and cordially by those to 
whom they have communicated spirituals. 

§. I. Hitherto I have treated of those things 
which relate to the Christian faith and Christians, 
as they stand each in his private and particular 
condition, and how and by what means every man 



272 



PROPOSITION X 



spiritual 
body of 
Christ. 



may he a Christian indeed, and so abide. Now I 
come in order to speak of those things that relate 
to Christians^ as they are stated in 2i joint fellowship 
and communion^ and come under a visihle and out- 
ward society^ which society is called the church of 
chm-ch of ^^^' ^^^ ^^^ scripture compared to a body^ and 
God is the therefore named the body of Christ. As then in the 
natural body there be divers members, all concur- 
ring to the common end of preserving and confirm- 
ing the whole body, so in this spiritual and mystical 
body there are also divers members, according to 
the different measures of grace and of the Spirit 
diversely administered unto each member; and from 
this diversity ariseth that distinction of persons in 
the visible society of Christians^ as of apostles^ pastors^ 
evangelists^ ministers., S^c. That which in this propo- 
sition is proposed, is, What makes or constitutes any 
a minister of the church, what his qualifications ought to 
be, and how he ought to behave himself? But because 
it may seem somewhat preposterous to speak of 
the distinct offices of the church, until something be 
said of the church in general, though nothing posi- 
tively be said of it in the proposition; yet, as here 
implied, I shall briefly premise something thereof, 
and then proceed to the particular members of it. 
§. II. It is not in the least my design to meddle 
with those tedious and many controversies, where- 
with the Papists and Protestants do tear one another 
concerning this thing; but only according to the 
truth manifested to me, and revealed in me by the 
testimony of the Spirit, according to that propor- 
tion of w isdom given me, briefly to hold forth as a 
necessary introduction both to this matter of the 
ministry and oi worship, w hich folio weth those things 
which I, together with my brethren, do believe con- 
cerning the church. 

The Church then, according to the grammati- 
cal signification of the word, as it is used in the 
holy scripture, signifies an assembly or gathering 



OP THE MINISTRY. 273 

of many into one place; for the substantive h-Kkr^aia "^^^^^'^^ 
comes from the word sxxa^^sa I call out o/, and thew*ord 
originally from xaXso / call; and indeed, as this is Jj^J^^hul-cb 
the grammatical sense of the word, so also it is andsigmfi- 
the real and proper signification of the thing, the ^^^^'o^^^^*^ 
church being no other thing but the society^ gather- 
ings or company of such as God hath called out of the 
worlds and worldly spirit^ to walk in his Light and 
Life. The church then so defined is to be con- 
sidered, as it comprehends all that are thus called 
and gathered truly by God, both such as are yet in 
this inferior world, and such as having already 
laid down the earthly tabernacle, are passed into 
their heavenly mansions, which together do make 
up the one catholic churchy concerning which there 
is so much controversy. Out of which church we No saiya- 
freely acknowledge there can be no salvation; ouuhe*^ 
because under this church and its denomina- church* 
tion are comprehended all, and as many, of 
whatsoever nation^ kindred^ tongue^ or people they 
be, though outwardly strangers, and remote from 
those who profess Christ and Christianity in words, 
and have the benefit of the scriptures, as become 
obedient to the holy light and testimony of God 
in their hearts, so as to become sanctified by it, 
and cleansed from the evils of their ways. For what the 
this is the universal or catholic spirit ^ by which many church is. 
are called from all the four corners of the earthy and 
shall sit down with Abraham, Isaac, awo? Jacob: by 
this the secret life and virtue of Jesus is conveyed 
into many that are afar off, even as by the blood 
that runs into the veins and arteries of the natural 
body the life is conveyed from the head and heart 
unto the extreme parts. There may be members Turks and 
therefore of this catholic church both among heath- 11"^^^^^ 
enss Turkss Jews^ and all the several sorts of Chris- members 
tians, men and women of integrity and simplicity chirch. 
of heart, who though blinded in some things in their 
understanding, and perhaps burdened with the 



274 PROPOSITION X. 

superstitions and formality of the several sects in 
which they are engrossed, yet being upright in 
their hearts before the Lord, chiefly aiming and 
labouring to be delivered from iniquity, and loving 
to follow righteousness, are by the secret touches 
of this holy light in their souls enlivened and quick- 
ened, thereby secretly united to God, and there- 
through become true members of this catholic 
church. Now the church in this respect hath been 
in being in all generations ; for God never wanted 
some such witnesses for him, though many times 
slighted, and not much observed by this world ; 
and therefore this cAwrcA, though still in being, hath 
been oftentimes as it were invisible, in that it hath 
not come under the observations of the men of this 
world, being, as saith the scripture, Jer, iii. 14. 
one of a city^ and two of a family. And yet though 
the church thus considered may be as it were hid 
from wicked men, as not then gathered into a vis- 
ible fellowship,, yea, and not observed even by some 
that are members of it, yet may there notwith- 
standing many belong to it, as when Elias com- 
plained he was left alone^ 1 King. xix. 1 8. God an- 
swered unto him, / have reserved to myself seven 
thousand men^ who have not bowed their knees to the 
:^0fi image of Baal ; whence the apostle argues, Rom, xi. 
the being of a remnant in his day. 
II. §. III. Secondly, The church is to be considered 

The defi- as it signifies a certain number of persons gathered 
the church by God's Spirit, and by the testimony of some 
of God as Qf [jjg servants raised up for that end, unto the 

gathered iT/»r»i ••! ii • n i 

intoavisi- beliei ot the true principles and doctrines of the 
»Mp!^"°^ Christian faith, who, through their hearts beifig 
united by the same love, and their understandings 
informed in the same truths, gather, meet, and 
assemble together to wait upon God, to worship 
him, and to bear a joint testimony for the truth 
against error^ suffering for the same, and so be- 
coming through this fellowship as one family 



I 
I 

OP THE MINISTRY. 27£^ | 

and household in certain respects, do each of them I 

watch over, teach, instruct, and care for one ano- | 

ther, according to their several measures and at- J 

tainments ; such were the churches of the primitive | 

times gathered by the apostles; whereof we have 

divers mentioned in the holy scriptures. And as 

to the visibility of the church in this respect, there 

hath been a great interruption since the apostles' 

days, by reason of the apostacy^ as will hereafter 

appear. 

L IV. To be a member then of the Catholic Sr*.°.» 
churchy there is need of the inward calling of God meuberof 
by his light in the heart, and a being leavened into church. 
the nature and spirit of it, so as to forsake unright- 
eousness, and be turned to righteousness, and 
in the inwardness of the mind to be cut out of 
the wild olive tree of our own first fallen nature, jj 

and ingrafted into Christ by his Word and Spirit 
in the heart. And this may be done in those who I 

are strangers to the history, (God not having ;j 

pleased to make them partakers thereof,) as in | 

the fifth and sixth propositions hath already been | 

proved. f 

To be a member of a particular church of Christ, The out- 
as this inward work is indispensably necessary, so fessiorrof 
is also the outward profession of, and belief in, ^^^ ^^f"* 
Jesus Christ, and those holy truths delivered by true 
his Spirit in the scriptures ; seeing the testimony «*^""*»- 
of the Spirit recorded in the scriptures, doth an- 
swer the testimony of the same Spirit in the heart, 
even Sisface answereth face in a glass. Hence it fol- 
lows, that the inward work of holiness, and for- 
saking iniquity, is necessary in every respect to 
the being a member in the church of Christ ; and 
that the outward profession is necessary to be a 
member of a particular gathered church, but not 
to the being a member of the Catholic church ; yet 
it is absolutely necessary, where God affords the 
opportunity of knowing it : and the outward testi- 

37 



276 



PROPOSITION X. 



mony is to be believed, where it is presented and 
revealed; the sum Avhereof hath upon other oc- 
casions been already proved. 
bIl!Ke §• ^* ^"^ contrary hereunto, the devil, that 
Antichris- workctli and hath wrought in the mystery of ini- 
church in 5'^%' ^^^^h taught his followers to affirm, That no 
the apos- man^ however holy, is a member of the church of 
empty ^"^ Christ without the outivard profession ; and unless he 
profession, be initiated thereinto by some outward ceremonies. And 
again, That men who have this outward profession, 
though inwardly unholy, may be members of the true 
church of Christ, yea, and ought to be so esteemed. 
This is plainly to put light for darkness, and dark- 
ness for light ; as if God had a greater regard to 
words than actions, and were more pleased with 
vain professions than with real holiness ; but these 
things I have sufficiently refuted heretofore. Only 
from hence let it be observed, that upon this false 
and rotten foundation Antichrist hath built his 
Babylonish structure, and the Antichristian church in 
the apostacy hath hereby reared herself up to that 
height and grandeur she hath attained ; so as to 
exalt herself above all that is called God, and sit in 
the temple of God as God, 
Inht^^^^ For the particular churches of Christ, gathered 
church, in the apostles' days, soon after beginning to decay 
as to the inward life, came to be overgrown with 
several errors, and the hearts of the professors of 
Christianity to be leavened with the old spirit and 
conversation of the Avorld. Yet it pleased God 
for some centuries to preserve that life in many, 
whom he emboldened with zeal to stand and suf- 
Whenmen fer for his name through the ten persecutions ; but 
cThrtsUans thcsc being over, the meekness, gentleness, love, 
i>y^»rth, long-suffering, goodness, and temperance ofChristi- 
conv"e°- ^ amVy began to be lost. For after that the princes 
sion, Chris- of the earth came to take upon them that profes- 
cametobe sion, and that it ceased to be a reproach to be a 
^°^*- Christian, but rather became a means to preferment ; 



OP THE MINISTRY. 277 

men became such by birth and education, and 
not by conversion and renovation of spirit : then 
there was none so vile, none so wicked, none so 
profane, who became not a member of the church. 
And the teachers and pastors thereof becoming the 
companions of princes, and so being enriched by 
their benevolence, and getting vast treasures and 
estates, became puffed up, and as it were drunken 
with the vain pomp and glory of this world: and 
so marshalled themselves in manifold orders and 
degrees; not without innumerable contests and 
altercations who should have the precedency.* So 
the virtue, life, substance, and kernel of Christian 
religion came to be lost, and nothing remained but 
a shadow and image; which dead image, or car- 
case o( Christianity (to make it take the better with 
the superstitious multitude of heathens that were 
engrossed in it, not by any inward conversion of 
their hearts, or by becoming less wicked or super- 
stitious, but by a little change in the object of their 
superstition) not having the inward ornament and 
life of the Spirit, became decked with many out- 
ward and visible orders, and beautified with the 
gold, silver, precious stones, and the other splendid 
ornaments of this perishing world: so that this 
was no more to be accounted the Christian religion^ 
and Christian churchy notwithstanding the outward 
profession, than the dead body of a man is to be 
accounted a living man; which, however cunningly j^ ^^^ 
embalmed, and adorned with ever so much gold church of 
or silver, or most precious stones, or sweet oint- noTe^s^su. 
ments, is but a dead body still, without sense, life, perstitions 
or motion. For that apostate church of Rome has monieTtn- 
introduced no fewer ceremonies and superstitions troduced, 
into the Christian prof ession^ than were either among eifherT^* 
Jews or heathens; and that there is and hath been ™°^|/.®^^ 
as much, yea, and more pride, covetousness, un- thens. 

• As were betwixt the bishop of Rome, and the bishop of Constantinople. 



278 



PROPOSITION X. 



Whether 
and what 
dirference 
there is be- 
twixt the 
Pro.est- 
ants and 
Papists in 
eupersti" 
tions? 



* i. e. na- 
tional. 
The Pro- 
testant 
church 
how they 
become 
members 
thereof. 



cleanness, luxury, fornication, profaneness, and 
atheism among her teachers and chief bishops, 
than ever was among any sort of people, none 
need doubt, that have read their own authors, to 
wit, Platina and others. 

Now, though Protestants have reformed from her 
in some of the most gross points and absurd doc- 
trines relating to the church and ininistry^ yet (which 
is to be regretted) they have only lopt the branches, 
but retain and plead earnestly for the same root, 
from which these abuses have sprung. So that even 
among them, though all that mass of superstition, 
ceremonies, and orders be not again establishedj 
yet the same pride, covetousness, and sensuality is 
found to have overspread and leavened ihe'iv churches 
and ministry^ and the life, power, and virtue of true 
religion is lost among them ; and the very same death, 
barrenness, dryness, and emptiness, is found in their 
ministry. So that in effect they differ from Papists 
but in form and some ceremonies; being with them 
apostatized from the life and power the ivxxe primitive 
church and her pastors were in: so tl>at of both it 
may be said truly (without breach of charity) that 
having only a form of Godliness^ (^aud many of them 
not so much as that,) they are deniers of, yea, enemies 
to, ihe power of it. And this proceeds not simply 
from their not walking answerably to their own 
principles, and so degenerating that way, which 
also is true; but, which is worse, their laying down 
to themselves, and adhering to certain principles, 
which naturally, as a cursed root, bring forth these 
bitter fruits: these therefore shall afterwards be 
examined and refuted, as the contrary positions of 
truth in the proposition are explained and proved. 

For as to the nature and constitution of a churchy* 
(abstract from their disputes concerning its con- 
stant visibility, infallibility, and the primacy of the 
church of i?ome,) the Protestants,, as in practice, so in 
principles, differ not from Papists; for they engross 



OF THE MINISTRY. 279' 

within the compass of their church whole nations., • 
making their infants members of it, by sprinkling 
a little water upon them ; so that there is none so 
wicked or profane who is not a fellow-member; 
no evidence of holiness being required to consti- 
tute a member of the church. Nay, look through 
the Protestant nations., and there will no difference 
appear in the lives of the generality of the one, 
more than of the other ; he, who ruleth in the chil- 
dren of disobedience., reigning in both : so that the christiani- 
reformation., through this defect, is only in holding consists m 
some less gross errors in the notion, but not in Jlj^oahT 
having the heart reformed and renewed, in which heart. 
mainly the life of Christianity consisteth. 

§. VI. But the Popish errors concerning the rain- ^ Popish 
istry^ which they have retained, are most of all ministry 
to be regretted, by which chiefly the life and pow- f^^^J^^^ 
er of Christianity is barred out among them, and 
they kept in death, barrenness, and dryness ; there 
being nothing more hurtful than an error in this re- 
spect. For where a false and corrupt ministry en- 
tereth, all manner of other evils follow upon it, ac- 
cording to that scripture adage. Like people., like Likepeo- 
priest : for by their influence, instead of minister- ^[^est*^^ 
ing life and righteousness, they minister death and hos. iv. 9. 
iniquity. The whole backslidimrs of the Jewish con- 
gregation of old are hereto ascri bed : The leaders of 
my people have caused them to err. The wiiole wri- 
tings of the prophets are full of such complaints ; 
and for this cause, under the JVew Testament^ we are 
so often warned and guarded to beware of false proph- 
ets., and false teachers., &rc. What may be thought 
then, where all, as to this, is out of order; where 
both the foundation, call, qualifications, mainte- 
nance, and whole discipline are different from and 
opposite to the ministry of the primitive church : yea, 
and necessarily tend to the shutting out of a spirit- 
ual ministry., and the bringing in and establishing of 
a carnal? This shall appear by part^. 



280 



PROPOSITION X. 



Ques.L §. VII. That then which comes first to be ques- 
tioned in this matter, is concerning the call of a 
minister ; to wit, What maketh^ or how cometh a man 
to be a minister^ pastor^ or teacher^ in the church of 
Christ. 

Answ. We answer ; By the inward power and virtue of the 
Spirit of God. For, as saith our proposition, //ai;- 

Thecaiiof {nor received the true knowled(re of thiims spiritual by the 

a minister, o. • j. ^-^ ^ . j i -9 i it 

& where- io^pirit oj (jrod, witkout which they cannot be k?iown, ana 
sistetl?'^' ^^^^g % ^^^ same in measure purified^ and sanctified, he 
comes thereby to be called and moved to minister to others ; 
being able to speak, fi'om a Hving experience, of 
what he himself is a witness ; and therefore know- 
ing the terror of the Lord, he is fit to persuade men, Sf'c. 
2 Cor. V. 11. and his words and ministry, proceed- 
ing from the inward power and virtue, reach to the 
heart of his hearers, and make them approve of 
Object, him, and be subject unto him. Our adversaries 
are forced to confess, that this were indeed desir- 
able and best ; but this they will not have to be 
absolutely necessary. I shall first prove the ne- 
cessity of it, and then show how much they err 
in that which they make more necessary than this 
divine and heavenly call. 
Arg, First; That which is necessary to make a man a 

1. Thene- Christian,so as without it he cannot be truly one, 
anTnwaxd ^ni^t be much morc necessary to make a man a 
call to minister of Christianity ; seeing the one is a degree 
man\* abovc the other, and has it included in it : nothing 
Christian, less than he that supposeth a master, supposeth him 
first to have attained the knowledge and capacity 
of a scholar. They that are not Christians, cannot 
be teachers and ministers among Christians. 

But this inward call, power, and virtue of the 
Spirit of God, is necessary to make a man a Chris- 
tian ; as we have abundantly proved before in the 
second proposition, according to these scriptures, 
He that hath not the Spirit of Christ, is none of his. As 
many as are led by the Spirit of God, are the Sons of God : 



OP THE MINISTRY. 281 

Therefore this call, moving and drawing of the 
Spirit, must be much more necessary to make a 
minister. 

Secondly; All ministers of the JVew Testament ^-.7^^'?^' 

1 !•• ^io'« 1 f A^ nistry of 

ought to be ministers ot the opirit, and not ot the the Spirit 
letter, according to that of 2 Cor. iii. 6. and as the [he^opera-' 
old Latin hath it, JYot by the letter., hut hy the Spirit : tionand 
But how can a man be a minister of the Spirit, who oflLTs"^- 
is not inwardly called by it, and who looks not nt. 
upon the operation and testimony of the Spirit as 
essential to his call ? As he could not be a minister 
of the letter who had thence no ground for his 
call, yea, who was altogether a stranger to, and 
unacquainted with it, so neither can he be a min- 
ister of the Spirit who is a stranger to it, and 
unacquainted with the motions thereof, and knows 
it not to draw, act, and move him, and go before 
him in the work of the ministry. I would willingly 
know, how those that take upon them to be min- 
isters (as they suppose) of the gospel, merely from 
an outward vocation, without so much as being any 
ways sensible of the work of the Spirit, or any in- 
ward call therefrom, can either satisfy themselves 
or others that they are ministers of the Spirit., or 
wherein they differ from the ministers of the letter? 
For, 

Thirdly; If this inward call, or testimony of the 3. Under 
Spirit, were not essential and necessary to a minister, the pel^pie 
then the ministry of the New Testament would not needed 
only be no ways preferable to, but in divers respects doubt,who 
far worse than that of the law. For under the law ^r°e"ts and 
there was a certain tribe allotted for the ministry, ministers. 
and of that tribe certain families set apart for the 
priesthood and other offices, by the immediate com- 
mand of God to Moses ; so that the people needed 
not to be in any doubt who should be priests and 
ministers of the holy things : yea, and besides this, 
God called forth, by the immediate testimony of 
his Spirit, several at divers times to teach, instruct, 



282 PROPOSITION X. 

and reprove his people, as Samuel^ JVathan, Elias, 
Elisha^ Jeremiah^ Jlmos^ and many more of the 
prophets : but now under the new covenant^ where 
the ministry ought to be more spiritual, the way 
more certain^ and the access more easy unto the 
Lord, our adversaries, by denying the necessity of 
this inward and spiritual vocation, make it quite 
otherwise. For there being now no certain family 
or tribe to which the ministry is limited, we are 
left in uncertainty, to choose and have pastors at 
a venture, without any certain assent of the will 
of God ; having neither an outward rule nor cer- 
tainty in this affair to walk by ; for that the scrip- 
ture cannot give any certain rule in this matter, 
hath in the third proposition concerning it been al- 
ready shown. 
\ ^d"^* Fourthly ; Christ proclaims them all thieves and 
robbers, that enter not by him the door into the sheep- 
John X. 1. fold, but climb up some other way ; whom the sheep 
ought not to hear : but such as come in without the 
call, movings, and leadings of the Spirit of Christ, 
wherewith he leads his children into all truth, 
come in certainly not by Christ, who is the door, 
but some other way, and therefore are not true 
shepherds. 
Succea- §. VIII. To all this they object the succession of 

ed by^the' ^^^ church ; alleging, That since Christ gave a call 
false to his apostles and disciples, they have conveyed that call 

fromChrist -^ ^^^^^ successors, having power to ordain pastors and 
and his tcachcrs; by which power the authority of ordaining 
apos es. and making vamx^ievs and ^di^ioT^ is successively con- 
veyed tons; so that such, who are ordained and called 
by the pastors of the church, are therefore true and 
lawful ministers ; and others, who are not so called, are 
to be accounted but intruders. Hereunto also some 
Protestants add a necessity, though they make it not 
a thing essential ; That besides this calling of the 
church, every one, being called, ought to have the in- 
ward call of the Spirit^ inclining him so chosen to his 



OF THE MINISTRY. 285 

foork : but this they say is subjective^ and not oi- 
jective ; of which before. 

As to what is subjoined of the inward call of Answ. 
the Spirit, in that they make it not essential to a 
true call, but a supererogation as it were, it showeth 
how little they set by it : since those they admit 
to the ministry are not so much as questioned in 
their trials, whether they have this or not. Yet, 
in that it hath been often mentioned, especially 
by the primitive Protestants in their treatises on this j^e call 
subject, it showeth how much they were secretly of .the 
convinced in their minds, that this inward call of fe^reVto 
the spirit was most excellent, and preferable to ^y ^}^^^ 
any other; and therefore in the most noble and tivJ'p^t- 
heroic acts of the reformation^ they laid claim unto ^^tants. 
it ; so that many of the primitive Protestants did not 
scruple both to despise and disown this outward* *Succes. 
call^ when urged by the Pap?>/5 against them. But ^^^^^^^ 
now Protestants^ having gone from the testimony of Protest- 
the Spirit, plead for the same succession ; and being fng^the °^' 
pressed (by those whom God now raiseth up hy caii of the 
his spirit to reform those abuses that are among ^^*"** 
them) with the example of their forefathers' prac- 
tice against Rome^ they are not at all ashamed ut- 
terly to deny that their fathers were called to their 
work by the inward and immediate vocation of the 
Spirit; clothing themselves with that call, which 
they say their forefathers had, as pastors of the 
Roman church. For thus (not to go further) affirm- 
eth JVicolaus Arnoldus^'\ in a pamphlet written 
against the same propositions, called, Ji Theologick 
Exercitation, Sect. 40. averring, That thet/ pretended 
not to an immediate act of the Holy Spirit ; but reform-' 
ed by the virtue of the ordinary vocation which they had 
in the churchy as it then was., to wit, that of Rome, &c. 

§. IX. Many absurdities do Protestants fall into, 
hy deriving their ministry thus through the church 

t Who gives himself out Doctor and Professor of Sacred Theology at 
Franequer. 

38 



284 



PROPOSITION X. 



of Rome. As, first, They must acknowledge her 
Absurdi- to be a true church of Christ, though only errone- 
teTtants ous in some things ; which contradicts their fore- 
f^^i"^°' fathers so frequently, and yet truly, calling her 
ing their Antichrist. Secondly, They must needs acknowl- 
throueh^ edge, that the priests and bishops of the Romish 
the church church are true ministers and pastors of the church 
o Rome. ^^ Christ, as to the essential part ; else they could 
not be fit subjects for that power and authority to 
have resided in; neither could they have been 
vessels capable to receive that power, and again 
transmit it to their successors. Thirdly, It would 
follow from this, that the priests and bishops of 
the Romish church are yet really true pastors and 
teachers : for if Protestant ministers have no author- 
ity but what they received from them, and since 
the church of Roms is the same she was at that time 
of the reformation in doctrine and manners, and 
she has the same power now she had then, and if 
the power lie in the succession, then these priests of 
the Romish church now, which derive their ordi- 
nation from those bishops that ordained the first 
refarmers, have the same authority w^hich the suc- 
cessors of the reformed have, and consequently 
are no less ministers of the church than they are. 
But how will this agree with that opinion which 
the primitive Protestants had of the Romish priests 
and clergy, to whom Luther did not only deny any 
power or authority, but contrary-wise affirmed, 
Luther af- That it wds wickedly done of them, to assume to tJiem- 
firiued. selves only this authority to teach, and be priests and 
manmi^ht ministers, &fc. For he himself affirmed. That every 
be a crood Christian (not only men, but even women also) is a 

preacher, o , \ •/ ^ y 

preacher. 
The pre- §. X. But agaiust this vain succession, as asserted 
succes^sion either by the Papists or Protestants as a necessary 
of Papists thing to the call of a minister, I answer j That 
testante such as plead for it, as a sufficient or necessary 
fcxpiaiaed. thing to the call of a minister, do thereby suf- 



OP THE MINISTRY. 285 

ficiently declare their ignorance of the nature of 
Christianity^ and how much they are strangers to 
the life and power of a Christian ministry^ which is 
not entailed to succession, as an outward inherit- 
ance; and herein, as hath been often before ob- 
served, they not only make the gospel not better 
than the law^ but even far short of it. For Jesus 
Christy as he regardeth not any distinct particular 
family or nation in the gathering of his children; 
but only such as are joined to and leavened with 
his own pure and righteous seed, so neither re- 
gards he a bare outward succession, where his 
pure, immaculate, and righteous life is wanting; 
for that were all one. He took not the nations 
into the new covenant, that he might suffer them 
to fall into the old errors of the Jews, or to ap- 
prove them in their errors, but that he might 
gather unto himself a pure people out of the earth. 
Now this was the great error of the Jews, to think The Jews' 
they were the church and people of God, because Abraham's 
they could derive their outward succession from ««tward 
Abraham, whereby they reckoned themselves the sion. 
children of God, as being the offspring of Abraham, 
who was the Father of the Faithful But how se- 
verely doth the scripture rebuke this vain and 
frivolous pretence? Telling them. That God is able 
of the stones to raise children unto Abraham ; and that 
not the outward seed, but those that were found 
in the faith of Abraham are the true children of 
faithful Abraham. Far less then can this pretence 
hold among Christians, seeing Christ rejects all out- 
ward affinity of that kind : These, saith he, are my JJ*V^ 
mother, brethren and sisters, who do the will of my Mark \\u 
Father which is in heaven : And again ; He looked ^^' ^' 
round about him, and said. Who shall do the will of 
God, these, saith he, are my brethren. So then, such 
as do not the commands of Christ, are not found 
clothed with his righteousness, are not his disci- 
ples ; and that which a man hath not, he cannot give 



286 



PROPOSITION X. 



to another : and it is clear, that no man nor church, 
though truly called of God, and as such having 
the authority of a church and minister, can any 
longer retain that authority, than they retain the 
T^eform povvcr, life, and righteousness of Christianity, for 
Ses^is en- the form is entailed to the power and substance, 
the^*^ Iver ^^^ ^^^ ^^^ substancc to the form. So that when 
and man ceaseth inwardly in his heart to be a Christian 

and^no't^*' (^^^''^ ^^^ Christianity must lie) by turning to 
the sub- Satan, and becoming a reprobate, he is no more 
the^ora^. ^ Christian^ though he retain the name and form, 
than a dead man is a man, though he hath the im- 
age and representation of one, or than the picture 
or statue of a man is a man : and though a dead 
man may serve to a painter to retain some imper- 
fect representation of the man that once was alive, 
and so one picture may serve to make another 
by, yet none of those can serve to make a true 
living man again, neither can they convey the life 
and spirit of the man; it must be God, that made 
Succes- the man at first, that alone can revive him. As 
rupted!*^ death then makes such interruption of an out- 
ward natural succession, that no art nor outward 
form can uphold, and as a dead man, after he is 
dead, can have no issue, neither can dead images 
of men make living men : so that it is the living 
that are only capable to succeed one another; and 
such as die, so soon as they die cease to succeed, 
or to transmit succession. So it is in spiritual 
things ; it is the life of Christianity, taking place 
The living Jn the heart, that makes a Christian; and so it is 
make the a number of such, being alive, joined together in 
Sfelost' ^^^ ^^^^ ^^ Christianity, that make a church of 
the church Christ; and it is all those that are thus alive and 
is ceased, quickened, considered together, that make the 
Catholic church of Christ : therefore when this 
life ceaseth in one, then that one ceaseth to be a 
Christian ; and all power, virtue, and authority, 
which he had as a Christian, ceaseth with it; so 



OP THE MINISTRY. 



287 



that if he hath been a minister or teacher, he ceas- 
eth to be so any more: and though he retain the 
form, and hold to the authority in words, yet that 
signifies no more, nor is it of any more real virtue 
and authority, than the mere image of a dead man. 
And as this is most agreeable to reason, so it is to 
the scriptures' testimony ; for it said of Jvdas^ 
Acts i. 25. That Judas fell from his ministry and J."^\^g^' 
apostleship by transgression ; so his transgression ministry 
caused him to cease to be an apostle any more : gJeSi 
whereas, had the apostleship been entailed to. his 
person, so that transgression could not cause him 
to lose it, until he had been formally degraded by 
the churchy (which Judas never was so long as he 
lived,) Judas had been as really an apostle, after he 
betrayed Christ, as before. And as it is of one, 
so of many, yea, of a whole church : for seeing 
nothing makes a man truly a Christian, but the life 
of Christianity inwardly ruling in his heart; so 
nothing makes a church, but the gathering of sev- 
eral true Christians into one body. Now where 
all these members lose this life, there the church 
ceaseth to be, though they still uphold the form, 
and retain the name : for when that which made 
them a church, and for which they were a church, 
ceaseth, then they cease also to be a church : and 
therefore the Spirit, speaking to the church 
of Laodicea^ because of her lukewarmness, Rev, 
iii. 1 6. threateneth to spew her out of his mouth. Now 
suppose the church of Laodicea had continued The liikt- 
in that lukewarmness^ and had come under that con- ^^e""' 
demnation and judgment, though she had retained ciiurchof 
the name and form of a church, and had had her 
pastors and ministers, as no doubt she had at that 
lime, yet surely she had been no true church of 
Christ, nor had the authority of her pastors and 
teachers been to be regarded, because of an out- 
ward succession, though perhaps some of them 
had it immediately from the apostles. From all 



Laodicea. 



288 



PROPOSITION X. 



which I infer, That since the authority of the Chris- 
tian church and her pastors is always united, and 
never separated from the inward power, virtue, and 
righteous life of Christianity ; where this ceaseth, 
that ceaseth also. But our adversaries acknowl- 
edge. That many^ if not most of those, by and through 
whom they derive this authority, were altogether destitute 
of this life and virtue of Christianity : therefore they could 
neither receive, have, nor transmit any Christian authority. 
Object. But if it be objected. That though the generality 
of the bishops and priests of the church of Rome, during 
the apostacy, were such wicked men ; yet Protestants 
affirm, and thou thyself seemest to acknowledge, that there 
were some good men among them, whom the Lord re- 
garded, am who were true members of the Catholic 
church of Christ ; might not they then have trans- 
mitted this authority ? 
Answ. I answer ; This saith nothing, in respect Pro- 
testants do not at all lay claim to their ministry as 
transmitted to them by a direct line of good men ; 
which they can never show, nor yet pretend to : 
The Pro- but generally place this succession as inherent in 
plead for ^hc wholc pastors of the apostate church. Nei- 
sionT h *^^^ ^^ ^^^^ plead their call to be good and valid, 
rent. bccausc they can derive it through a line of good 
men, separate and observably distinguishable from 
the rest of the bishops and clergy of the Romish 
church; but they derive it as an authority re- 
siding in the whole : for they think it heresy, to 
judge that the quality or condition of the admin- 
istrator doth any ways invalidate or prejudice his 
work. 

This vain and pretended succession not only 
militates against, and fights with the very mani- 
fest purpose and intent of Christ in the gather- 
ing and calling of his church, but makes him 
(so to speak) more blind and less prudent than 
natural men are in conveying and establishing their 
outward inheritances. For where an estate is en- 



OP THE MINISTRY. 28^ 

tailed to a certain name and family, when that fam- 
ily weareth out, and there is no lawful successor An estate 
tound oi it, that can make a just title appear, as heirship 
being really of blood and affinity to the family ; it fo^^*/®^ 
is not lawful for any one of another race or blood, prince, 
because he assumes the name or arms of that fami- "r^^sit 
ly, to possess the estate, and claim the superiori- but whom 
ties and privileges of the family : but, by the law nfeetTo 
of nations the inheritance devolves into the prince, give it ; so 
as being JJltimus Hceres ; and so he giveth it again shfp oTfife 
immediately to whom he sees meet, and makes }? enjoyed 
them bear the names and arms of the family, who ch^st, the 
then are entitled to the privileges and revenues ^^"® ^®'^* 
thereof So in like manner, the true name and 
title of a Christian^ by which he hath right to the 
heavenly inheritance^ and is a member of Jesus Christy 
is inward righteousness and holiness^ and the mind re- 
deemed from the vanities^ lusts^ and iniquities of this 
world ; and a gathering or company, made up of 
such members, makes a church. Where this is 
lost, the title is lost; and so the true seed, to 
which the promise is, and to which the inherit- 
ance is due, becomes extinguished in them, and 
they become dead as to it : and so it retires, and 
devolves itself again into Christ, who is the right- 
eous heir of life ; and he gives the title and true 
right again immediately to whom it pleaseth him, 
even to as many as being turned to his pure light in 
their consciences^ come again to walk in his righteous 
and innocent life^ and so become true members of 
his hody^ which is the church. So the authority, 
power and heirship are not annexed to persons, as 
they bear the mere names, or retain a form, hold- 
ing the bare shell or shadow of Christianity ; but 
the promise is to Christy and to the seed^ in whom 
the authority is inherent, and in as many as are one 
with him, and united unto him by purity and holi- 
ness, and by the inward renovation and regenera- 
tion of their minds. 



290 PROPOSITION X. 

Moreover, this pretended succession is contra- 
ry to scripture-definitions, and the nature of the 
church of Christ, and of the true members. For, 
first, The church is the house of God^ the pillar and 
I. ground of truths 1 Tim. iii. 15. But according to 
Jf^God^s^ this doctrine, the house of God is a polluted nest of 
no poiiu- all sorts of wickedness and abominations, made up 
mfathebt ^^ ^^^ most Ugly, defiled, and perverse stones that 
nor pre- are in the earth ; where the devil rules in all man- 
rest Sere" ^^^ o^ unHghteousness. For so our adversaries 
confess, and history informs, the church of Rome 
to have been, as some of their historians acknowl- 
edge ; and if that be truly the house of God^ what 
may we call the house of satan ? Or may we call it 
therefore the house of God, notwithstanding all this 
impiety, because they had a bare form, and that 
vitiated many ways also; and because they pre- 
tended to the name of Christianity, though they were 
antichristian, devilish, and atheistical in their whole 
practice and spirit, and also in many of their prin- 
ciples ? Would not this infer yet a greater absurdity, 
as if they had been something to be accounted of, 
because of their hypocrisy and deceit, and false 
pretences ? Whereas the scripture looks upon that 
as an aggravation of guilt, and calls it blasphemy^ 
Rev. ii. 9. Of two wicked men, he is most to be ab- 
horred, who covereth his wickedness with a vain 
pretence of God and righteousness : even so these 
abominable beasts, and fearful monsters, who looked 
upon themselves to be bishops in the apostate churchy 
were never a whit the better, that they falsely pre- 
tended to be the successors of the holy apostles ; 
unless to lie be commendable, and that hypocrisy 
be the way to heaven. Yea, were not this to fall 
into that evil condemned among the Jews, Jer. vii. 4. 
Trust ye not in lying words, saying, The temple of the Lord^ 
the temple of the Lord, the temple of the Lord are these ; 
thoroughly amend your ways^ Sec. as if such outward 
names and things were the thing the Lord regarded. 



OP THE MINISTRY. 291 

and not inward holiness ? Or can that then be the 
pillar and ground of truth, which is the very sink 
and pit of wickedness, from which so much error, 
superstition, idolatry, and all abomination spring ? 
Can there be any thing more contrary both to 
scripture and reason ? 

Secondly, The church is defined to be the king- II. 
dom of the dear Son of God^ into ivhich the saints are S^^jj^^^ 
translated^ being delivered from the power of dark- his body' 
ness. It is called the body of Christ, which^from him u"<^efiied. 
by joints and bands having nourishment ministered and 
knit together, increaseth ivith the increase of God, Col. 
ii. 19. But can such members, such a gathering as 
we have demonstrated that church and members 
to be, among whom they allege their pretended 
authority to have been preserved, and through 
which they derive their call ; can such, I say, be 
the body of Christ, or members thereof? Or is 
Christ the head of such a corrupt, dead, dark, abom- 
inable, stinking carcase ? If so, then might we not 
as well affirm against the apostle, 2 Cor. vi. 14. That What feU 
rif^hteousness hath fellowship with unrifrhteousness, that hath Christ 
light hath communion with darkness, that Christ hath ^^^^ ^ 
concord with Belial, that a believer hath part with an 
infidel, and that the temple of God hath agreement 
ivith idols ? Moreover no man is called the temple 
of God, nor of the Holy Ghost, but as his vessel is 
purified, and so he fitted and prepared for God to 
dwell in; and many thus fitted by Christ become 
his body, in and among whom he dwells and walks, 
according as it is written, / will dwell in them, and 
walk in them, and I will be their God, and they shall 
be my people. It is therefore that we may become 
the temple of Christ and people of God, that the 
apostle in the following verse exhorts, saying out 
of the prophet. Wherefore come out from among them, acor.ti. 
and be ye separate, saith the Lord, and touch not the ^'^' ^^* 
unclean thing, and I will receive you ; and I will be a 
father unto you^ and ye shall be my sons and daughters, 
'39 



292 PROPOSITION X. 

saitk the Lord Almighty. But to what purpose is 
all this exhortation? And why should we separate 
from the unclean, if a mere outward profession 
and name be enough to make the true church; 
and if the unclean and polluted were both the 
church and lawful successors of the apostles, in- 
heriting their authority, and transmitting it to 
others ? Yea, how can the church be the king- 
dom of the Son of God^ as contra-distinguished 
from the kingdom and power of darkness? And 
what need, yea, what possibility, of being trans- 
lated out of the one into the other, if those that 
make up the kingdom and power of darkness be 
real members of the true church of Christ, and 
not simply members only, but the very pastors 
and teachers of it? But how do they increase in 
the increase of God, and receive spiritual nourishment 
from Christ the head, that are enemies of him in 
their hearts by wicked works, and openly go into 
perdition ? Verily as no metaphysical and nice 
^1*^^ df . ^istinctions,(as that though they were practically 
tinction of as to their own private states enemies to God and 
God"br*° Christ, and so servants of Satan; yet they were, 
practice, by virtuc of their office, members and ministers 
berso/his of the church and so able to transmit the suc- 
church by cession,) I Say, as such invented and frivolous dis- 
"* tinctions will not please the Lord God, neither 
will he be deluded by such, nor make up the 
glorious body of his church with such mere out- 
side hypocritical shows, nor be beholden to such 
painted sepulchres to be members of his body, 
which is sound, pure, and undefiled, and therefore 
he needs not such false and corrupt members to 
make up the defects of it; so neither will such 
distinctions satisfy truly tender and Christian con- 
sciences; especially considering the apostle is so 
far from desiring us to regard this, that we are 
expressly commanded to turn away from such as 
have a form of godliness, but deny the power of it 



OP THE MINISTRY. ^ 293 

For we may well object against these, as the poor 
man did against the proud prelate, that went 
about to cover his vain and unchristian-like sump- 
tuousness, by distinguishing that it was not as bishop 
hut as prince he had all that splendour ; to which 
the poor rustic wisely is said to have answered, 
When the prince goeth to hell, what shall become of the The an- 
prelate? And indeed this were to suppose the body poor rustic 
of Christ to be defective, and that to fill up these *^ekte '^'^ 
defective places, he puts counterfeit and dead stuff 
instead of real living members; like such as lose 
their eyes, arms, or legs, who make counterfeit 
ones of wood or glass instead of them. But we 
cannot think so of Christ, neither can we believe 
for the reasons above adduced, that either we are 
to account, or that Christ doth account, any man 
or men a whit the more members of his body, be- 
cause though they be really wicked, they hypocrit- 
ically and deceitfully clothe themselves with his 
name, and pretend to it ; for this is contrary to his 
own doctrine, where he saith expressly, John xv, 
1, 2, 3, 4, 5, 6, &c. That he is the vine, and his 
disciples are the branches ; that except they abide in 
him, they cannot bear fruit ; and if they be unfruitful^ 
they shall be cast forth as a branch, and wither. Now Awithered 
I suppose these cut and withered branches are ^aJ^^^Q*" 
no more true branches nor members of the vine ; nourish- 
they can no more draw sap nor nourishment from Jl^th^'no* 
it, after that they are cut off, and so have no more nfe nor 
virtue, sap, nor life : What have they then to boast ^^^^^' 
or glory of any authority, seeing they want that 
life, virtue, and nourishment from which all au- 
thority comes? So such members of Christ as are 
become dead to him through unrighteousness, and 
so derive no more virtue nor life from him, are cut 
off by their sins, and wither, and have no longer 
any true or real authority, and their boasting of 
any is but an aggravation of their iniquity by hy- 
pocrisy and deceit. But further, would not this 



294 PROPOSITION X. 

make Christ's body a mere shadow and phantasm? 
Yea, would it not make him the head of a lifeless, 
rotten, stinking carcase, having only some little out- 
ward false show, while inwardly full of rottenness 
f ^^^"^011 ^^^ dirt? And what a monster would these men 
a lifeless make of Christ's body, by assigning it a real, pure, 
amSef lining, quick head, full of virtue and life, and yet 
would that tied to such a dead lifeless body as we have already 
®' described these members to be, which they allege 

to have been the church of Christ ? Again, the mem- 
bers of the church of Christ are specified by this de- 
finition, to wit, as being the sanctified in Christ Jesus^ 
1 Cor. i. 2. But this notion of succession supposeth 
not only some unsanctitied members to be of the 
church of Christy but even the whole to consist of 
unsanctified members; yea, that such as were pro- 
fessed necromancers and open servants of Satan were 
the true successors of the apostles, and in whom the 
apostolic authority resided, these being the vessels 
through whom this succession is transmitted; though 
many of them, as all Protestants and also some Papists 
confess, attained these offices in the(so called) c/iwrc/t 
not only by such means as Simon Magus sought it, 
but by much worse, even by witchcraft, traditions, 
money, treachery, and murder, which Platina him- 
self confesseth* of divers bishops of Rome. 

§. XI. But such as object not this succession of 
the church, which yet most Protestants begin now 
to do, distinguish in this matter, affirming, that in 
a great apostacy^ such as was that of the church of 
Rome, God may raise up some singularly by his Spirit^ 
who from the testimony of the scriptures perceiving the 
errors into which such as bear the name of Christians 
are fallen,* may instruct and teach them,, and then be- 
come authorized by the peopWs joining with and accept- 
ing of their ministry only. Most of them also will 

* In the Life of Benedict 4. of John 16. of Sylvester 3. of Boniface 8. of 
Skph. 6. oi Johns Also Onvpfu-ius^s Annotations npon this Papess (oT 

Popess) tOAvards the end. 



OF THE MINISTRY. 295 

affirm, That the Spirit herein is subjective^ and not ob- 
jective. 

But they say, That where a church is reformed Object, 
(such as they pretend the Protestant churches are) 
there an ordinary orderly call is necessary; and that of 
the Spirit^ as extraordinary^ is not to be sought after: 
alleging, that Res aliter se habet in ecclesia constituen- 
da^ quam in ecclesia constituta; that is, There is a dif- 
ference in the constituting of a churchy and after it is 
constituted. 

1 answer. This objection as to us saith nothing, Answ. 
seeing we accuse, and are ready from the scrip- 
tures to prove the Protestants guiUy of gross errors, 
and needing reformation, as well as they did and Adiffer- 
do the Papists; and therefore we may justly lay j^JtedV- 
claim, if we would, to the same extraordinary call, t^^*^^" , 

. ' r -^ J 1-1 conslitut- 

having the same reason tor it, and as good evidence ing a 
to prove ours as they had for theirs. As for that ^^^^^^ ^s 
maxim, viz. That the case is different in constituting a consti- 
church, and a church constituted^ 1 do not deny it ; and ^"^^ * 
therefore there may be a greater measure of pow- 
er required to the one than to the other, and God 
in his wisdom distributes the same as he sees meet ; 
but that the same immediate assistance of the 
Spirit is not necessary for ministers in a gathered 
church, as well as in gathering one, I see no solid 
reason alleged for it : for sure Christ's promise was 
to be with his Children to the end of the worlds and 
they need him no less to preserve and guide his 
church and children than to gather and beget 
them. Nature taught the Gentiles this maxim, 

•ATow minor est virtus^ quam qnccrere^parta tuen. 

To defend what we attain, requires no less strength 
than what is necessary to acquire it. 

For it is by this inward and immediate operation 
of the Spirit, which Christ hath promised to lead 
his children with into all truth, and to teach them all 



296 



PROPOSITION X. 



things^ that Christians are to be led in all steps, as 
well last as first, which relate to God\^ glory and 
their own salvation, as we have heretofore suffi- 
ciently proved, and therefore need not now repeat 
vice ot^^ it. And truly this device of Satan^ whereby he 
Satan for has got pcoplc to put the immediate guidings and 
™e spirS leadings of God's Spirit as an extraordinary thing 
leadings afar off, which their forefathers had, but which 
former ° they now are neither to wait for nor expect, is a 
times. great cause of the growing apostaaj upon the many* 
gathered churches, and is one great reason why a 
dry, dead, barren, lifeless, spiritless ministry, which 
leavens the people into the same death, doth so 
much abound, and is so much overspreading even 
the Protestant nations^ that their preaching and wor- 
ships, as well as their whole conversation, is not 
to be discerned from Popish by any fresh living 
zeal, or lively power of the Spirit accompanying 
it, but merely by the difference of some notions 
and opinions. 
Object. §. XII. Some unwise and unwary Protestants do 
sometimes object to us. That if tve have such an im- 
mediate call as we lay claim to, we ought to confirm it 
by miracles. 
Answ. But this being an objection once and again urged 
against ihe primitive Protestants by the Papists, we 
need but in short return the answer to it that they 
Whether ^j^ ^^ ^j^^ Papists, to wit. That we need not miracles, 

miracles » 771 1 ' 1 - 

benowne- oecttuse we preach no new gospel, out that which is 
coaS*^ ct/reaJ?/ confirmed by all the miracles of Christ and his 
the gospel? apostles ; and that we offer nothing but that ivhich we 
are ready and able to confirm by the testimony of the 
scriptures, which both already acknowledge to be true : 
John Bap- and that John the Baptist and divers of the proph- 
tistanddi- ^^^ ^j^ j^^j^^ ^j^g^^ ^y^ j^^^r of, and yet were both 

phets did immediately and extraordinarily sent. This is the 
common Protestant answer, therefore may suffice in 
this place ; though, if need were, I could say more 
to this purpose, but that I study brevity. 



Qooe. 



OP THE MINISTRY. 297 

§. XIII. There is also another sort of Protestants^ 



?he con- 



to wit, the English Independents^ who, differing from g^-j^^jQ^ 
the Calvinistical Presbyterians, and denying the ne- of the in- 
cessity of this succession, or the authority of any chSrch *"* 
national church, take another way ; affirming, That 
such as have the benefit of the scriptures, any company 
of people agreeing in the principles of truth as they find 
them there declared, may constitute among themselves a 
church, without the authority of any other, and may 
choose to themselves a pastor, who by the church 
thus constituted and consenting, is authorized, requir- 
ing only the assistance and concurrence of the 
pastors of the neighbouring churches, if any such 
there be; not so much as absolutely necessary 
to authorize, as decent for order's sake. Also, 
they go so far as to affirm. That in a church so 
constituted, any gifted brother, as they call them, if he Gifted 
find himself qualified thereto, may instruct, exhort, and *^^®**''"®^- 
preach in the church ; though, as not having the pas- 
toral office, he cannot administer those which they call 
their sacraments. 

To this I answer. That this was a good step out 
of the Babylonish darkness, and no doubt did pro- 
ceed from a real discovery of the truth, and from 
the sense of a great abuse of the promiscuous na- 
tional gatherings. Also this preaching of the gifted 
brethren, as they call them, did proceed at first 
from certain lively touches and movings of the Spirit 
of God upon many; but alas! because they went Their loss 
not forward, that is much decayed among them; ^nd decay. 
and the motions of God's Spirit begin to be denied 
and rejected among them now, as much as by 
others. 

But as to their pretended call from the scripture. The Scrip 
I answer. The scripture gives a mere declaration Lo'^au'^ 
of true things, but no call to particular persons; pprsonsin 
80 that though I believe the things there written 
to be true, and deny the errors which I find there 
testified against, yet as to those things whick 



298 



PROPOSITION X. 



True min- 
isters qual- 
ifications, 
call,& title. 



Their lay- 
ing on of 
hands a 
mock to 
God and 
man; a 
keeping 
the sha- 
dow, 
whilst the 
substance 
is wanting. 



may be my particular duty, I am still to seek; and 
therefore I can never be resolved in the scripture 
whether I (such a one by name) ought to be a 
minister? And for the resolving this doubt I must 
needs recur to the inward and immediate testi- 
mony of the Spirit, as in the proposition concern- 
ing the Scriptures is shown more at large. 

§. XIV. From all this then we do firmly con- 
clude, that not only in a general apostacy it is 
needful men be extraordinarily called, and raised 
up by the Spirit of God, but that even when sev- 
eral assemblies or churches are gathered by the 
power of God, not only into the belief of the 
principles of truth, so as to deny errors and her- 
esies, but also into the life, spirit, and power of 
Christianity, so as to be the body and house of 
Christ indeed, and a fit spouse for him, that he 
who gathers them doth also, for the preserving 
them in a lively, fresh, and powerful condition, 
raise up and move among them, by the inward im- 
mediate operation of his own Spirit, ministers and 
teachers^ to instruct and teach, and watch over 
them, who being thus called, are manifest in the 
hearts of their brethren^ and their call is thus ver- 
ified in them, who by the feeling of that life and 
power that passeth through them, being inwardly 
builded up by them daily in the 7nost holy faith, be- 
come the seals of their apostleship. And this is 
answerable to another saying of the same apostle 
Paul, 2 Cor. xiii. 3. Since ye seek a proof of Chrisfs 
speaking in me, which to you-wards is not iveak, but is 
mighty in you. So this is that which gives a true sub- 
stantial call and title to a minister, whereby he is a 
real successor of the virtue, life, and power that 
was in the apostles, and not of the bare name : and 
to such ministers we think the outward ceremony 
of ordination or laying on of hands not necessary, 
neither can we see the use of it, seeing our adver- 
saries who use it acknowledge that the virtue and 



I 



OF THE MINISTRY. 299 

power of communicating the Holy Ghost by it is 
ceased among them. And is it not then foolish and 
ridiculous for them, by an apish imitation^ to keep 
up the shadow, where the substance is wanting ? 
And may not they by the same rule, where they 
see blind and lame men, in imitation of Christ and 
his apostles, bid them see and walk ? Yea, is it not 
in them a mocking of God and men, to put on their 
hands, and bid men receive the Holy Ghost^while they 
believe the thing impossible, and confess that that 
ceremony hath no real effect ? Having thus far spo- 
ken of the call, I shall proceed next to treat of the 
qiLaHfications and work of a true minister. 

§. XV. As I have placed the true call of a minis- Ques. 2» 
ter in the motion of this Holy Spirit, so is the power, J^^^jJJj'Jf Jj"^ 
life, and virtue thereof, and the pure grace of God a minister* 
that comes therefrom, the chief and most necessary 
qualification, without which he can no ways per- 
form his duty, neither acceptably to God nor ben- 
eficially to men. Our adversaries in this case af- ^i'''^^^; 
firm, that three things go to the making up oi a mm- school di- 
ister, viz, 1. JYatural parts, that he be not a fool, never ^'" 
2. Acquired parts, that he be learned in the Ian- make a 
guages, in philosophy, and school divinity. 3. The Sri ™' 
grace of God. 

The two first they reckon necessary to the being 
of a minister, so as a man cannot be one without 
them ; the third they say goeth to the well-being of 
one, but not to the being ; so that a man may truly 
be a lawful minister without it, and ought to be 
heard and received as such. But we, supposing 
a natural capacity, that one be not an ideot, judge 
the grace of God indispensably necessary to the 
very being of a minister, as that without which any 
can neither be a true, nor lawful, nor good minister. 
As for letter-learning, we judge it not so much neces- 
sary to the well-being of one, though accidentally 
sometimes in certain respects it may concur, but 

40 



300 



PROPOSITION X. 



A poor more frequently it is hurtful than helpful, as appear- 
structed ed in the example of Taulerus, who being a learned 
TauferaT^ man, and who could make an eloquent preaching, 
needed nevertheless to be instructed in the way of 
the Lord by a poor laic. I shall first speak of the 
necessity of grace., and then proceed to say something 
of that literature which they judge so needful. 
Proof I. First then, as we said in the call., so may we much 
more here, if the grace of God be a necessary qual- 
ification to make one a true Christian., it must be 
a qualification much more necessary to constitute a 
true minister of Christianity. That grace is neces- 
sary* to make one a true Christian 1 think will not be 
God's questioned, since it is hy grace we are saved., Eph. ii. 
|[one doth ^' ^^ ^^ ^^ grace of God that teacheth us to deny un- 
constitute godUness^ and the lusts of this worlds and to live god- 
fawfui*°** *% «^^ righteously., Tit. ii. 11. Yea, Christ saith ex- 
teacher, pressly. That without him we can do nothing, John xv. 
5. and the way whereby Christ helpeth, assisteth, 
and worketh with us is by his grace: hence he saith 
to Paul, My grace is sufficient for thee. A Christian 
without grace is indeed no Christian, but an hypo- 
crite, and a false pretender. Then I say. If grace 
be necessary to a private Christian, far more to a teacher 
among Christians, who must be as a father and instructer 
of others, seeing this dignity is bestowed upon such as 
nave attained a greater measure than their brethren. 
Even nature itself may teach us that there is more re- 
quired in a teacher than in those that are taught, and 
that the master must be above and before the scholar in 
that art or science which he teacheth others. Since then 
Pr. 11. Christianity cannot be truly enjoyed, neither any man 
-^^S* denominated a Christian without the true grace of God, 
must b? a therefore neither can any man be a true and lawful 
member of teacher of Christianity without it. 
and then' Sccondly, No man can be a minister of the church 
cdved^^^i ^^ Christ, which is his body, unless he be a mem- 
virtue from ber of the body, and receive of the virtue and life of 

the head, the ^CO^.' 



OP THE MINISTRY. 30J 

But he that hath not true grace can neither be a 
member of the body^ neither receive of that life 
and nourishment which comes from the head : 

Therefore far less can he be a minister to edify 
the body. 

That he cannot be a minister who is not a mem- 
ber is evident ; because he who is not a member 
is shut out and cut off, and hath no place in the 
body ; whereas the ministers are counted among the 
most eminent members of the body. But no man 
can be a member unless he receive of the virtue, 
life, and nourishment of the head; for the members 
that receive not this life and nourishment decay 
and wither, and then are cut off And that every 
true member doth thus receive nourishment and 
life from the head^ the apostle expressly affirmeth, 
Eph, iv. 16. From whom the whole body being fitly 
joined together^ and compacted by that which every joint 
svpplieth, according to the effectual working in the mea^ 
sure of every part^ makes increase of the body unto the 
edifying of itself in love. Now this that thus is com- 
municated, and which thus uniteth the whole, is no 
other than the grace of God; and therefore the 
apostle in the same chapter, ver. 7. saith. But unto 
every one of us is given grace according to the measure 
of the gift of Christ ; and ver. 11. he showeth how 
that by this grace and gift both apostles^ prophets,) evan^ 
gelists<f pastors^ and teachers are given for the work 
of the ministry,, and edifying of the body of Christ. 
And certainly then no man destitute of grace is fit 
for this work, seeing that all that Christ gives are 
so qualified; and these that are not so qualified, are 
not given nor sent of Christ, are not to be heard, 
nor received, nor acknowledged as ministers of 
the gospel, because his sheep neither ought nor p/'chJut^ 
will hear the voice of a stranger. This is also clear neither 
from 1 Cor, xii. throughout; for the apostle in ^"n^hea^ 
that chapter, treating of the diversity of gifts and the stran- 
members of the body, showeth how by the workings ^^^ ^ ^^^^ 



302 



PROPOSITION X. 



of the sa7ne Spirit in different manifestations or 
measures in the several memhers of the body the 
whole body is edified, saying, t;er. 13. That we 
are all baptized by the one Spirit into one body ; and 
then, ver. 28. he numbers up the several dispensa- 
tions thereof, which by God are set in the church 
through the various workings of his Spirit for the 
edification of the whole. Then if there be no 
true member of the body which is not thus bap- 
tized by the Spirit, neither any thing that work- 
eth to the edifying of it, but according to a mea- 
sure of grace received from the Spirit, surely 
without grace none ought to be admitted to Avork 
or labour in the body, because their labour and 
work, without this grace and Spirit, would be but 
ineffectual. 

§. XVI. Thirdly, That this grace and gift is a 

necessary qualification to a minister^ is clear from 

that of the apostle Peter^ 1 Pet. iv, 10, 11. j^s 

every man hath received the gift^ even so minister the 

same one to another^ as good stewards of the manifold 

grace of God. If any man speak^ let him speak as the 

oracles of God : if any man minister^ let him do it 

as of the ability ivhich God giveth ; that God in all 

things may be glorified through Jesus Christ ; to whom 

be praise and dominion forever^ Amen. From which 

The min- i^ appears, that those that minister must minister ac- 

istering cording to the gift and grace received ; but they 

by the that have not such a gift., cannot minister according 

gift and thcrcunto. Secondly, Jlssrood stewards of the mani- 

£rac6 re* j ' o J 

ceived. fold grace of God : but how can a man be a good 
steward of that which he hath not ? Can ungodly 
ard^shf^^ men, that are not gracious themselves, be good 
of what? stewards o^ the vci^xnioldi grace of God? And there- 
abound-^ fore in the following verses he makes an exclusive 
ing grace, limitation of such that are not thus furnished, 
the'abiuty raying, If any man speak, let him speak as the ora- 
and stew- cles of God ; and if any man minister., let him do it 
cQived.^^' CIS of the ability that God giveth: which is as much 



I 



OF THE MINISTRY. 303 

as if he had said, they that cannot thus speak^ and 
thus minister^ ought not to do it : for this [If] de- 
notes a necessary condition. Now what this abil- 
ity is, is manifest by the former words, to wit, the 
gift received, and the grace whereof they are stew- 
ards^ as by the immediate context and dependency 
of the words doth appear. Neither can it be un- 
derstood of a mere natural ability, because man 
in this condition is said not to knoiv the things of God, 
and so he cannot minister them to others. And the 
following words show this also, in that he immedi- 
ately subjoineth, that God in all thi^igs may be glori- 
fied ; but surel}^ God is not glorified, but greatly 
dishonoured, when natural men, from their mere 
natural ability, meddle in spiritual things, which 
they neither know nor understand. 

Fourthly, That grace is a most necessary quali- Pr. IV. 
fication for a minister^ appears by those qualifica- 
tions which the apostle expressly requires, 1 Tim, 
iii. 2. Tit. i. ^c. where he saith, A bishop must be 
blameless, vigilant, sober, of good behaviour, apt to 
teach, patient, a lover of good men, just, holy, temperate, 
as the steivard of God, holding fast the faithful ivord 
as he hath been taught. Upon the other hand, 
He must neither be given to ivine, nor a striker, nor 
covetous, nor proud, nor self-willed, nor soon angry. 
Now I ask if it be not impossible that a man can How can 
have all these above-named virtues, and be free have these 
of all these evils, without the grace of God? ^^t'^^llt 
then these virtues, for the producing of which in the grace 
a man grace is absolutely necessary, be necessary ^^ ^o^' 
to make a true minister of the church of Christ ac- 
cording to the apostle's judgment, surely grace 
must be necessary also. 

Concerning this thing a learned man, and well 
skilled in antiquity, about the time of the reforma- 
tion, writeth thus : " Whatsoever is done in the 
" church, either for ornament or edification of re- 
" ligion, whether in choosing magistrates or insti- 



304 



PROPOSITION X. 



Whatsd- 
cver is 



" tilting ministers of the church, except it be done 
done in " by the ministry ofGod's Spirit, which is as it were 
wTthouT^ " the soul of the church, it is vain and wicked. For 
the minis- " whocvcr hath not been called by the Spirit of 
God's Spi- " God to the great office of God and dignity of apos- 
& wfck^d" " tleship, as Jaron was, and hath not entered in by 
" the door, which is C/im/, but hath otherways risen 
" in the church by the window, by the favours of 
" men, &;c. truly such a one is not the vicar of 
" Christ and his apostles, but a thief and robber, 
das^iscari- " ^^^ ^hc vicar of Jitdas Iscariot and Simon the *Sa- 
«t's vicar? « maritan. Hence it was so strictly appointed con- 
" cerning the election of prelates^ which holy Dio- 
" nysius calls the sacrament of nomination, that the 
" bishops and apostles who should oversee the ser- 
" vice of the church should be men of most entire 
" manners and life, powerful in sound doctrine, to 
" give a reason for all things." So also another,* 
about the same time writeth thus : " Therefore it 
" can never be, that by the tongues or learning any 
" can give a sound judgment concerning the holy 
" scriptures, and the truth of God. Lastly," saith 
he, " the sheep of Christ seeks nothing but the voice 
" of Christ, which he knoweth by the Holy Spirit, 
" w herewith he is filled ; he regards not learning, 
" tongues, or any outward thing, so as therefore to 
" believe this or that to be the voice ofChrist his true 
" shepherd; he knoweth that there is need of no 
" other thing but the testhnony of the Spirit of God,'''' 
Obj. 1. §. XVII. Against this absolute necessity o^ grace 
they object, That if all ministers had the saving grace 
of God,, then all ministers should be saved,, seeing none 
can fall away from or lose saving grace. 
Answ» But this objection is built upon a false hypothesis, 
purely denied by us ; and we have in the former pro- 
position concerning perseverance already refuted it. 

* Franciscus Lambertus Avenionends, in his book concerning Prophecy, 
teaming, Tongues, and the Spirit of Prophecy. Argent, excus. anno. 1516, 
de prov. cap. 24. 



OP THE MINISTRY. 305 

Secondly, It may be objected to us, That since Obj. 2. 
we affirm that every man hath a measure of true and 
saving grace^ there needs no singular qualification either 
to a Christian or minister ; for seeing every man hath 
this grace, then no man needs forbear to be a minister for 
want of grace. 

I answer. We have above shown that there is ne- Answ. 
cessary to the making a minister a special and par- 
ticular call from the Spirit of God, which is some- 
thing besides the universal dispensation of grace 
to all, according to that of the apostle, JYo man Heb. v. 4, 
taketh this honour unto himself but he that is called of 
God, as was Aaron. Moreover, we understand by ah have 
grace as a qualification to a minister, not the mere grace 
measure of light, as it is given to reprove and call ^^^j<=i» 
him to righteousness ; but we understand grace as r^hteous- 
it hath converted the soul, and operateth power- "f '' ^"* , 

^ n • •. u XV • .1 y^y . all are not 

lully m it, as hereatter, concerning the work of mm- so leaven- 
isters, will further appear. So we understand not natu"re\'s^ 
men simply as having ^race in them as a seed, which to bring 
we indeed affirm all have in a measure ; but we un- o°f abiame^ 
derstand men that SLve gracious, leavened by it into 'f?^ ^^^^y 
the nature thereof, so as thereby to bring forth those 
good fruits of a blameless conversation, and of jus- 
tice, holiness, patience, and temperance, which the 
apostle requires as necessary in a true Christian 
bishop and minister. 

Thirdly, They* object the example of the false Obj. 3. 
prophets, of the Pharisees, and of Judas. 

But First, As to the false prophets, there can no- Answ. 
thing be more foolish and ridiculous; as if because 
there were false prophets, really false, without the 
grace of God, therefore grace is not necessary to 
a true christian minister. Indeed if they had prov- 
ed that true prophets wanted this grace, they had The false 
said something ; but what have false prophets com- "ruVpro- 
mon with true ministers, but that they pretend false- phetswant 
ly that which they have not ? And because false If goT* 

* So Nic. ^rnoldus Sect. 32. upon Tht$is 4. 



306 



PROPOSlTIOxN X. 



prophets want true grace, will it therefore follow, 
that true prophets ought not to have it, that they may 
be true and not false ? The example of the Phari- 
sees and priests under the law will not answer to the 
gospel times^ because God set apart a particular 
vkit u^nder ^''^^^ ^^"^ ^^^^ scrvice, and particular families^ to 
the law whom it belonged by a lineal succession; and also 
^urefy spi- their service and work was not purely spiritual, but 
ritual, but only the performance of some outward and carnal 
fo^rThe^^' observations and ceremonies, which were but a 
anc^°o? shadow of the substance that was to come ; and 
which, as therefore their work made not the comers thereunto 
hov^d Vo P^i'ficl') CIS appertaining to the conscience, seeing they 
be purified wcrc appointed only according to the law of a car- 
o^utTvard*'^ tial Commandment, and not according to the power of 
pollutions, an endless life. Notwithstanding as in the figure 
hters^oT" they were to be without blemish as to their outward 
the gospel man, and in the performance of their work they 
inwardly wcrc to bc washcd and purified from their outward 
biemls^h poUutious, SO now. Under the gospel times, the min- 
isters in the antitype must be inwardly luithout blem- 
ish in their souls and spirits, being, as the apostle re- 
quires, blameless, and in their work and service 
must h^ pure and undefiled from their inward pollu- 
tions, and so clean and holy, that they may offer up 
spiritual sacrifices acceptable to God by Jesus Christ, 1 
The min- Pet. ii. 5. As to Judas, the season of his ministry 
dSiYe?^ was not wholly evangelical, as being before the 
of Christ work was finished, and while Christ himself and his 
wJrk was^ disciplcs wcrc yet subject to the Jewish observances 
finished and constitutions, and therefore his commission, as 
ilgaUhln well as that which the rest received with him at 
evangeii- that time, was only to the house of Israel, Mat. x. 5, 6. 
which made that by virtue of that commission the 
rest of the apostles were not empowered to go forth 
and preach after the resurrection until they had 
waited at Jerusalem for the pouring forth of the 
Spirit : so that it appears Judas^s ministry was more 
legal than evangelical. Secondly, Judas'' s case, as all 



OP THE MmiSTRV, 30? 

will acknowledge, was singular and extraordinary, f^^^^^^jY^^ 
he being immediately called by Christ himself, and ateiy call- 
accordingly furnished and empowered by hitn to ^q^^I^ ^ 
preach, and do miracles; which immediate commis' preached 
sion our adversaries do not so much as pretend to, JjS'our 
and so fall short of Judas, who trusted in Christ's adveisa- 
words, and therefore went forth and preached, w;zV/i- not dofai- 
out gold or silver, or scrip for his journey ; giving freely ^^^' ^^^7 
as he had freely received; which our adversaries apauem 
will not do, as hereafter shall be observed : also ^{^^^H^ 
that Judas at that time had not the least measure ministiy, 
of God's grace, I have not as yet heard proved. Hnot*^^ 
But is it not sad, that even Protestants should lay the least 
aside the eleven good and faithful apostles, and all ^/cJds 
the rest of the holy disciples and ministers of g^^<^«.»' 
Christ, and betake them to that one, of whom it 
was testified that he was a devil, for a pattern and 
example to ihe\? ministry? Alas! it is to be regret- 
ted, that too many of them resemble this pattern 
over-much. 

Another objection is usually made against the ne- Object, 
cessity of grace, *That in case it were necessary, then ]^qiJ^'^ 
such as wanted it could not truly administer the sacraments ; 
and consequently the people woidd be left in doubts and in-- 
finite scruples, as not knowing certainly whether they had 
truly received them, because not knowing infallibly whether 
the administrators were truly gracious men. 

But this objection hitteth not us at all, because Answ. 
the nature of that Spiritual and Christian worship, 
which we according to the truth plead for, is such 
as is not necessarily attended with these carnal 
and outward institutions, from the administering of 
which the objection ariseth; and so hath not any 
such absurdity following upon it, as will afterwards 
more clearly appear. 

§. XVIII. Though then we make not human T^^^^^t 
learning necessary, yet we are tar from excluding 
true learning; to wit, that learning which proceed- 
eth from the inward teachings and instructions ojf 

41 



308 



PROPOSITION X. 



the Spirit, whereby the soul learneth the secret 
ways of the Lord, becomes acquainted with many 
inward travails and exercises of the mind ; and 
learneth by a living experience how to overcome 
evil, and the temptations of it, by following the 
Lord^ and ivalking in his light, and ivaiting daily for 
wisdom and knowledge immediately from the revelation 
thereof; and so layeth up these heavenly and divine 
lessons in the good treasure of the heart, as honest 
Mary did the sayings which she heard, and things 
which she observed : and also out of this treasure 
of the soul, as the good scribe, brings forth things 
wez^ awe? o/^/, according as the same Spirit moves, 
and gives true liberty, and as the glory of God re- 
quires, for whose glory the soul, which is the temple 
of God, learneth to do all things. This is that 
The good good learning w hich we think necessary to a true 
learning minister ; by and through which learning a man can 
necessary Well instruct, tcach, and admonish in due season, 
to a^ true ^nd testify for God from a certain experience ; as 
did David, Solomon, and the holy prophets of old, 
and the blessed apostles of our Lord Jesus Christ, 
who testified of what they had seen, heard, felt, and 
handled of the word of life, 1 John i. 1. Ministering 
the gift according as they had received the same, as good 
stewards of the manifold grace of God; and preach- 
ed not the uncertain rumours of men by hearsay, 
which they had gathered merely in the compre- 
hension, while they were strangers to the thing in 
their own experience in themselves: as to teach 
people how to believe, while themselves were 
unbelieving; or how to overcome sin, while 
themselves are slaves to it, as all ungracious 
men are ; or to believe and hope for an eternal re- 
ward, which themselves have not as yet arrived 
at, &c. 
hS?he §• XIX. But let us examine this literature, 
knowi- which they make so necessary to the being of a 
Latfn^ minister; as, in the first place, the knowledge of 



> 



OF THE MINISTRY. 



300 



the tongues^ at least of the Latin^ Greeks and Hc" *^^^^^^ 
brew. The reason of this is, That they may read 
the scripture, which is their only rule, in the ori- 
ginal languages^ and thereby be the more capable 
to comment upon it, and interpret it, &c. That 
also which made this knowledge be the more 
prized by the primitive Protestants^ was indeed the 
dark barbarity that was over the world in the ccw- 
turies immediately preceding the reformation ; the 
knowledge of the tongues being about that time, 
(until it was even then restored by Erasmus and 
some others,) almost lost and extinct. And this ^^jore the 
barbarity was so much the more abominable, that uon the 
the whole worship and prayers of the people were \^^^ll f 
in the Latin tongue; and among that vast number were in 
of priests^ monks, and friars, scarce one of a thousand Jongug**" 
understood his breviary, or that mass which he 
daily read and repeated : the scripture being, not 
only to the people, but to the greater part of the 
clergy, even as to the literal knowledge of it, as 
a sealed book. I shall not at all discommend the The zeal 
zeal that the first reformers had against this Baby- ou^r" o7^ 
lonish darkness, nor their pious endeavours to trans- the first re- 
late the Holy Scriptures: I do truly believe, ac- cmnmend- 
cording to their knowledge, that they did it can- ^d. 
didly: and therefore to answer the just desires of Theknow- 
those that desire to read them, and for other very Jan|ua°ges 
good reasons, as maintaining a commerce and un- commend- 
derstanding among divers nations by these common schoo?s°ne- 
languages, and others of that kind, we judge it cessarv, 
necessary and commendable that there be public 
schools for the teaching and instructing such youth, 
as are inclinable thereunto, in the languages. And 
although that papal ignorance deserved justly to be 
abhorred and abominated, we see nevertheless, that .j^^ p^^. 
the true reformation consists not in that knowledge ; pjsts ntem. 
because although since that time the Pajow/^, stirred Kw"^ 
up through emulation of the Protestants, have more edge.espe- 
appfed jthemselv«s to literature, and it now more jetrnts?*^ 



310 PROPOSITION X* 

flourisheth m their universities and cloisters, than 
before, (especially in the Ignatian or Jesuitic sect,) 
they are as far now as ever from a true reformatio)!, 
and more hardened in their pernicious doctrines. 
But all this will not make it a necessary qualification 
to a minister, far less a niore necessary qualification 
than the grace of God and his spirit; because the 
Spirit and grace of God can make up this want in 
the most rustic and ignorant ; but this knowledge 
can no ways make up the want of the Spirit in the 
h^th^tru*^ most learned and eloquent. For all that which 
est inter- man by his own industry, learning, and knowledge 
the s^crip- ^^ ^^^ languages, can interpret of the scriptures, or 
lures, whe- find out, is nothing without the Spirit; he cannot 
throdgiS- ^^ certain, but may still miss of the sense of it : 
ai laa- Whcrcas a poor man, that knoweth not a letter, 
without*'^ when he heareth the scriptures read, by the same 
them. Spirit, he can say. This is true; and by the same 
Spirit he can understand, open, and interpret it, if 
need be : yea, finding his condition to answer the 
condition and experience of the saints of old, he 
knoweth and possesseth the truths there delivered, 
because they are sealed and witnessed in his own 
heart by the same Spirit. And this we have plen- 
tiful experience of in many of those illiterate men, 
whom God hath raised up to be ministers in his 
church in this day; so that some such, by his 
Spirit, have corrected some of the errors of the 
translators, as in the third proposition concerning 
A poor the Scriptures I before observed. Yea, I know 
that could myself a poor shoe-maker, that cannot read a word, 
?e°fuSs^a' ^^^ being assaulted with a false citation of scrip- 
professor ture, from a public professor of divinity, before the 
ty's'feise magistrate of a city, when he had been taken up 
assertions for prcachiug to somc few who came to hear him ; 
^rora scrip, j ^^^^ j j^j^^^ g^^j^ ^ ^^^^ ^j^j ^le is yet alive, who, 

though the professor, who also is esteemed a learned 
man, constantly asserted his saying to be a scrip- 
ture-sentence, yet affirmed, not through any certain 



OF THE MINISTRY. 9^1 

letter-knowledge he had of it, but from the most 
certain €vide?ice of the Spirit in himself that the pro- 
fessor was mistaken; and that the Spirit of God 
n^ver said any such thing as the other affirmed : 
and the Bible being brought, it was found as the 
poor shoemaker had said. 

§. XX. The second part of their literature is l:^^^^^, 
logic and philosophy, an art so little needful to a sophy not 
true minister, that if one that comes to be a true a^preach^r. 
minister hath had it, it is safest for him to forget 
and lose it; for it is the root and ground of all 
contention and debate, and the way to make a 
thing a great deal darker, than clearer. For un- 
der the pretence of regulating man's reason into a 
certain order and rules, that he may find out (as 
they pretend) the truth, it leads into such a laby- 
rinth of contention, as is far more fit to make 
a sceptic than a Christian^ far less a minister of 
Christ; yea, it often hinders man from a clear un- 
derstanding of things that his own reason would 
give him ; and therefore through its manifold rules 
and divers inventions, it often gives occasion for 
a man, that hath little reason, foolishly to speak 
much to no purpose ; seeing a man, that is not 
very wise, may notwithstanding be a perfect logi- 
cian. And then, if ye would make a man a fool 
to purpose that is not very wise, do but teach 
him logic and philosophy; and whereas before he 
might have been fit for something, he shall then 
be good for nothing, but to speak nonsense ; for 
these notions will so swim in his head, that they 
will make him extremely busy about nothing. 
The use that wise and solid men make of it, is, to xhe use of 
see the emptiness thereof; therefore saith one, logic is to 
It is an art of contention and darkness^ by which all emptiness 
other sciences are rendered more obscure^ and harder to 
be understood. 

If it be urged, That thereby the truth may be main- 
tained and confirmed^ and heretics confuted; 



312 PROPOSITION X. 

Answ. I answer, The truth, in men truly rational, need- 
eth not the help thereof; and such as are obsti- 
nate, this will not convince ; for by this they may 
learn twenty tricks and distinctions, how to shtit 
out the truth : and the truth proceeding from an 
honest heart, and spoken forth from the virtue and 
Spirit of God, will have more influence, and take 
sooner and more effectually, than by a thousand 
Anhea. demonstrations oilogic; as thdit heathen philosopher* 
sophe'l-dis- acknowledged, who, disputing with the Christian 
puting bishops in the council of JSlce^ was so subtile, that 
bishops in he could uot be overcome by them; but yet by a 
*l\® r^H"^' few words spoken by a simple old rustic, was pres- 

ciloflNice. - •111- 1 1*^1 

was con- cntiy couvinccd by him, and converted to the 
the chr^- Christian faith; and being inquired how he came 
tian faith to yield to that ignorant old man, and not to the 
norant'oid bishops; he Said, That they contended with him in 
man, when his own way^ and he could still give words for words ; 
no? ^°" ^^l there came from the old man that virtue^ which 
he was not able to resist. This secret virtue and power 
ought to be the logic and philosophy wherewith 
a true Christian minister should be furnished: and 
for which they need not be beholden to Aristotle. 
Natural lo- As to natural logic, by which rational men, with- 
gic use u . ^^^ ^^^^ ^^^ ^^^^ rules, or sophistical learning, de- 
duce a certain conclusion out of true propositions, 
which scarce any man of reason wants, we deny 
not the use of it ; and I have sometimes used it in 
3. Ethics, this treatise; which also may serve without that 
ortheman- dialectic art. As for the other part of philosophy, 
"o^chl-is- which is called moral, or ethics, it is not so neces- 
*'^"dn * sary to Christians, who have the rules of the holy 
scriptures, and the gift of the Holy Spirit, by 
and tlT^' which they can be much better instructed. The 
metaphys- physical and metaphysical part may be reduced to 
no preach- the arts of Medicine and the mathematics, which 
fruth^*^* have nothing to do with the essence of a Christian 

* Lucaj Osiandri Epit, Hist. Eccles. lib. 2. cap. 5. cent. 4. 



OP THE MINISTRY. 313 

minister. And therefore the apostle Paul^ who 
well understood what was good for Christian min- 
isters, and what hurtful, thus exhorted the Colos- 
sians^ Col. ii. 8. Beware lest any man spoil you through 
philosophy and vain deceit. And to his beloved dis- 
ciple Timothy he writes also thus, 1 Tim. vi. 20. 
O Timothy^ keep that which is committed to thy trust, 
avoiding profane and vain babblings, and oppositions of 
science, falsely so called. 

§. XXI. the third and main part of their lite- J" ^he 

•^ .,,,.. . *^ , /. learned 

rature is school-dtvimty, a monster, made up oi some schooi-di- 
scriptural notions of truth, and the heathenish terms ^^^^Zn^U 
and maxims; being, as it were, the heathenish phi- monster; 
losophy christianized, or rather, the literal external knowa- 
knowledge of Christ heathenized. It is man in his edge hea- 
first, fallen, natural state, with his devilish wis- 
dom, pleasing himself with some notions of truth, 
and adorning them with his own sensual and 
carnal wisdom, because he thinks the simplicity 
of the truth too low and mean a thing for him ; 
and so despiseth that simplicity, wheresoever it 
is found, that he may set up and exalt himself, 
puffed up with this his monstrous birth. It is 
the devil, darkening, obscuring, and veiling the 
knowledge of God, with his serpentine and worldly 
wisdom ; that so he may the more securely de- 
ceive the hearts of the simple, and make the 
truth, as it is in itself, despicable and hard to be 
known and understood, by multiplying a thousand 
difficult and needless questions, and endless con- 
tentions and debates. All which, he who perfectly 
knoweth, is not a whit less the servant of sin than 
he was; but ten times more so, in that he is 
exalted, and proud of iniquity, and so much the 
farther from receiving, understanding, or learning 
the truth, as it is in its own naked simplicity; 
because he is full, learned, rich, and wise in his 
own conceit: and so those that are most skilled 
in it, wear out their day, and spend their pre- 



3U 



PROPOSITION X. 



Its need- 
less ques- 
tions and 

endless 
jangiings. 



cious time about the infinite and innumerable 
questions they have feigned and invented con- 
cerning it. A certain learned man called it, J 
two-fold discipline^ like the race of the Centaurs, partli/ 
proceeding from divine sayings, partly from philoso- 
phical reasons. A thousand of their questions they 
confess themselves to be no-ways necessary to sal- 
vation ; and yet many more of them they could 
never agree upon, but are, and still will be, in 
endless janglings about them. The volumes that 
have been written about it, a man in his whole age 
could scarce read, though he lived to be very old ; 
and when he has read them all, he has but 
wrought himself a great deal more vexation and 
trouble of spirit than he had before. These cer- 
tainly are the words multiplied icithout knowledge; 
by which counsel hath been darkened, Job xxxviii. 2. 
They make the scripture the text of all this mass ; 
and it is concerning the sense of it that their vo- 
luminous debates arise. But a man of a good 
upright heart may learn more in half an hour, 
and be more certain of it, by waiting upon God, 
and his Spirit in the heart, than by reading a thous- 
and of their volumes ; which, by tilhng his head 
with many needless imaginations, may well stag- 
ger his faith, but never confirm it: and indeed 
those that give themselves most to it, are most 
capable to fall into error, as appeareth by the 
example of Origen, who, by his learning, was one 
of the first, that falling into this way of inter- 
preting the scriptures, wrote so many volumes, 
and in them so many errors, as very much trou- 
bled the church. Also ^rius, led by this curiosity 
and human scrutiny, despising the simplicity of 
acd schism, the gospcl, fell into his error, which was the cause 
of that horrible heresy which so much troubled 
the church. Methinks the simpHcity, plainness, 
and brevity of the scriptures themselves, should 
be a sufficient reproof for such a science; and 



Whereby 
Arius fell 
into error 



OF THE JWINISTRY. 315 

the apostles, being honest, plain, illiterate men, 
may be better understood by such kind of men 
now, than with all that mass of scholastic stuff, 
which neither Peter^ nor Paul, nor Joh7i, ever 
thought of 

§. XXII. But this invention of Satan, where- The apoj 
with he began the apostacy^ hath been of danger- its danger- 
ous consequence ; for thereby he at first spoiled qug^cg^" 
the simplicity of truth, by keeping up the heathen- 
ish learning, which occasioned such uncertainty, 
even among those called Fathers, and such debate. Many of 
that there are few of them to be found, who, by J^^er^s^do^' 
reason of this mixture, do not only frequently con- not only 
tradict one another, but themselves also. And eachmher, 
therefore, when the apostacy grew greater, he, as but them- 
it were, buried the truth with this veil of darkness, and why?' 
wholly shutting out people from true knowledge, 
and making the learned (so accounted) busy them- 
selves with idle and needless questions ; while the 
weighty truths of God were neglected, and went, 
as it were, into disuse. 

Now, though the grossest of these abuses be 
swept away by Protestants; yet the evil root still re- 
mains, and is nourished and upheld ; and the science 
kept up, as being deemed necessary for a minister: 
for, while the pure learning of the Spirit of truth 
is despised and neglected, and made ineffectual, 
man's fallen earthly wisdom is upheld ; and so in 
that he labours and works with the scriptures, being 
out of the Life and Spirit which those that wrote 
them were in, by which only they are rightly under- 
stood, and made use of And so he that is to be J?®.^*^]^^*)" 
a minister, must learn this art or trade of merchan- the scrip- 
dising with the scriptures, and be that which the J"'|s^'^^^^ 
apostle would not be, to wit, a trader with them, 2 See also 
Cor. ii. 17. That he may acquire a knack from ^Pet.n.s. 
a verse of scripture, by adding his own barren 
notions and conceptions to it, and his uncertain 

42 



316 



PROPOSITION X. 



conjectures, and what he hath stolen out of books; 
for which end he must have of necessity a good 
many by him, and may each sabbath-day^ as they 
call it, or oftener, make a discourse for an hour 
And this lone;; and this is called the preachimr of the word: 

they call ,o' ^^c^'',nr~^^. 

the preach- whcrcas the gilt, gracc, and bpirit oi Cjod, to 
wordV^^ teach, open, and instruct, and to preach a word in 
season, is neglected ; and so man's arts and parts. 
Thus Anti- and knowledge^ and wisdom^ which is from below^ are 
established ^^^ "P ^^^ established in the temple of God, yea, 
above the and abovc the little seed; which in effect is Anti' 
Engd^ora.^ christ^ Working in the mystery. And so the devil 
may be as good and able a minister as the best of 
How the them; for he has better skill in languages^ and more 
be a minis- logic^ pMlosophy^ and school-divinity^ than any of 
^rie^ts^'*^^ them; and knows the truth in the notion better than 
gospel. they all, and can talk more eloquently than all 
those preachers. But what availeth all this.'^ Is it 
not all but as death, as a painted sepulchre, and 
dead carcase, without the power, life and spirit of 
Christianity, which is the marrow and substance 
of a Christian ministry? And he that hath this, and 
can speak from it, though he be a poor shepherd, 
or a fisherman, and ignorant of all that learning, 
and of all those questions and notions; yet speak- 
ing from the Spirit, his ministry will have more 
influence towards the converting of a sinner unto 
God, than all of them who are learned after the 
flesh ; as in that example of the old man at the 
council of JVice did appear. 
The power §. XXIII. And if in any age, since the apostles' 
weakin-^ days, God hath purposed to show his power by 
struraents n^^ak instruments^ for the battering down of that 
the simpU- camal and heathenish wisdom^ and restoring again 
^^^ the ancient simplicity of truths this is it. For in 
our day, God hath raised up witnesses for him- 
self, as he did fishermen of old ; many, yea, most 
of whom, are labouring and mechanic men, who, 
altogether without that learning, have, by the 



OP THE MINISTRY. 317 

power and Spirit of God, struck at the very root 
and ground of Babylon ; and in the strength and 
might of this power, have gathered thousands, 
by reaching their consciences, into the same power 
and hfe, who, as to the outward part, have been 
far more knowing than they, yet not able to resist 
the virtue that proceeded from them. Of which 
I myself am a true witness; and can declare from 
certain experience, because my heart hath been 
often greatly broken and tendered by that vir- "^^^ P'^y* 

I'pi -J 1 r 1 n -i ' eriul min- 

tuous lite that proceeded trom the powertul mm- istry of 
istry of those illiterate men : so that by their very jJJenr^** 
countenance, as well as words, I have felt the evil 
in me often chained down, and the good reached 
to and raised. What shall I then say to you, who 
are lovers of learning, and admirers of knowl- 
edge } Was not I also a lover and admirer of it, 
who also sought after it, according to my age and 
capacity ? But it pleased God in his unutterable 
love, early to withstand my vain endeavours, while 
I was yet but eighteen years of age ; and made The time 
me seriously to consider, (which I wish also may JJ^oJlg first 
befall others,) That without holiness and regene- convince- 
ration^ no man can see God ; and that the fear of ^^^ ' 
the Lord is the beginning of wisdom^ and to depart "l^ ^^^"** 
from iniquity^ a good understanding ; and how much 
knowledge puffeth up^ and leadeth away from that 
inward quietness^ stillness^ and humility of mind^ 
where the Lord appears, and his heavenly wis- 
dom is revealed. If ye consider these things, then i 
will ye say with me, that all this learning, wisdom, \ 
and knowledge, gathered in this fallen nature, is I 
but as dross and dung^ in comparison of the cross of 
Christ ; especially being destitute of that power, 
life, and virtue, which I perceive these excellent 
(though despised, because illiterate) witnesses 
of God to be filled with: and thereibre seeing, 
that in and among them, T, with many others, 
have found the heavenly food that gives content' 



318 PROPOSITION X. 

ment^ let my soul seek after this learnings and wait 
for it for ever. 
Ques.3. §. XXIV. Having thus spoken of the call and 
qualifications of a gospel-minister^ that which comes 
The work next to be considered, is, What his proper i-jork is, 
liter. how^ and by what rule^ he is to be ordered? Our ad- 
versaries do all along go upon externals^ and there- 
fore have certain prescribed rules and methods, 
contrived according to their human and earthly 
wisdom : we, on the contrary, walk still upon the 
same foundation^ and lean always upon the imme- 
The Holy diatc assistaucc and influence of that Holy Spirit, 
Spirit'oir which God hath given his children^ to teach them 
order, and all thiugs, and lead them in all things : which 
fusion.*^°° Spirit, being the Spirit of order, and not of confu- 
sion, leads us, and as many as follow it, into such 
a comely and decent order as becometh the church 
of God. But our adversaries, having shut them- 
selves out from this immediate counsel and influ- 
ence of the Spirit, have run themselves into many 
confusions and disorders, seeking to establish an 
Popish or- order in this matter. For some will have first a 
offices, kc. chief bishop, or pope, to rule and be a prince over 
all; and under him, by degrees, cardinals, patri- 
archs, archbishops, priests, deacons, sub-deacons ; and 
besides these, Acoluthi, Tonsorati, Ostiarii, S;c, 
And in their theology, (as they call it,) professors, 
bachelors, doctors, J-c. And others would have 
every nation indepoulent of another, having its own 
metropolitan or patriarch; and the rest in order 
subject to him, as before. Others again are against 
all precedency among pastors, and constitute their 
subordination not of persons, but of powers: as 
first the consisto)!/, or session ; then the class, or pres- 
bytery ; then the provincial; and then the national 
synod, or assembly. Thus they tear one another, and con- 
tend among themselves concerning the ordering, 
distinguishing, and making their several orders and 
offices; concerning which there hath been no less 



OP fHE MINISTRY. 319 

contest, not only by way of verbal dispute, but even 
by fighting, tumults, wars, devastations, and blood- ?y^^^^^^*^ 
shed, than about the conquering, overturning, and about 
establishing of kingdoms. And the histories of ^^^^^^^l^^' 
late times are as full of the various tragedies^ acted 
on account of this spiritual and ecclesiastical mon- 
archy and commonwealth^ as the histories of old 
times are of the wars and contests that fell out 
both in the Assyrian., Persian., Greek., and Roman 
empires: these last upon this account, though 
among those that are called Christians., have been 
no less bloody and cruel than the former among 
heathens^ concerning their outward empires and 
governments. Now all this, both among Pa- The 
pists and Protestants., proceedeth,in that they seek fause 
in imitation to uphold a form and shadow of thereof. 
things, though they want the power, virtue, and 
substance; while for many of their orders and 
forms they have not so much as the name in the 
scripture. But in opposition to all this mass of 
formality, and heap of orders, rules and govern- 
ments, we say, the substance is chiefly to be sought after ^ 
and the power., virtue., and spirit., is to be known and 
waited for., which is one in all the different names 
and offices the scripture makes use of; as appears 
by 1 Cor, xii. 4. (often before-mentioned,) There are 
diversities of gifts., but the same Spirit. And after 
the apostle, throughout the whole chapter, hath 
shown how one and the self-same Spirit worketh in 
and quickeneth each member; then, in verse 28. he 
showeth how thereby God hath set in the church, 
first apostles, secondly prophets, teachers, S^'c. And 
likewise to the same purpose, Eph. iv. 1 1. he show- 
eth, how by these gifts he hath given some apostles, 
some prophets, some evangelists, some pastors, some 
teachers, 8,'c. Now it never was Christ's purpose, 
nor the apostles', that Christians should, without 
this Spirit and heavenly gift, set up a shadow and 
form of these orders, and so make several ranks 



320 PROPOSITION X. 

and degrees, to establish a carnal ministry of men^s 
making, without the life, power, and spirit of 
JfAiHr^ Christ: this is that work o( Antichrists and mystery 
Christ and of iniquity ^ that hath got up in the dark night of 
TnfqiitJ.^^ apostacj. But in a true church of Christy gathered 
together by God, not only into the belief of the 
principles of truths but also into the power, life, 
and Spirit of Christy the Spirit of God is the or- 
derer, ruler, and governor ; as in each particular, 
so in the general. And when they assemble togeth- 
er to wait upon God, and to worship and adore 
Such as him ; then such as the Spirit sets apart for the 
sets apart ministry^ by its divine power and influence open- 
to the min- ing their mouths, and giving them to exhort, re- 
brethre'n"^ provc, and iustruct with virtue and power ; these 
hear them, ^^e thus ordaiucd of God and admitted into the 
ministry s and their brethren cannot but hear them, 
receive them, and also honour them for their work''s 
sake. And so this is not monopolized by a certain 
The clergy kind of men, as the c/ero-y, (who are to that pur- 
pose educated and brought up as other carnal art- 
ists^) and the rest to be despised as laics ; but it 
is left to the free gift of God to choose any whom 
he seeth meet thereunto, whether rich or poor, 
servant or master, young or old, yea, male or 
Women female. And such as have this call, verify the 
preach. gospcl, by preaching not in speech only^ but also in 
power^ and in the Holy Ghost^ and in much fulness, 
1 Thess. i. 5. and cannot but be received and 
heard by the sheep of Christ. 
Object. §. XXV. But if it be objected here. That 1 seem 
hereby to make no distinction at all betwixt ministers 
and others ; which is contrary to the apostle'' s saying.^ 
1 Cor. xii. 29. j^re all apostles? Are all prophets? 
Are all teachers ? ^c. From thence they insinuate, 
That I also contradict his comparison in that chapter^ 
of the church of Christ with a human body ; as where 
he saith, verse 1 7. If the whole body were an eye, 
where were the hearing ? If the whole were hearing, 



OF THE MINISTRY. 321 

where were the smelling? S{c, Also the apostle not only 
distinguisheth the ministers of the church in general 
from the rest of the members^ hut also from themselves; 
as naming them distinctly and separately, apostles, proph- 
ets, evangelists, pastors, teachers, 8{c. 

As to the last part of this objection, to which Ans. 1, 
I shall first answer; it is apparent, that this diver- ^/^'^^^^^ 
sity of names is not to distinguish separate offices, makes no 
but to denote the different and various operations ^^^Hl^ 
of the Spirit; a manner of speech frequent with butwWch 
the apostle Paul, wherein he sometimes expatiates S, oTbe 
to the illustrating of the glory and praise of God's togetherin 
grace: as in particular, Rom. xii. 6. Having then son/^'^ 
gifts differing according to the grace that is given us, 
whether prophecy, let us prophesy according to the 
proportion of faith ; or ministry, let us wait on our 
ministering ; or he that teacheth, on teaching; or he 
that exhorteth, on exhortation. Now none will saj 
from all this, that these are distinct offices, or do not 
or may not coincide in one person, as may all 
those other things mentioned by him in the subse- 
quent verses, viz. Of loving, being kindly affectioned, 
fervency of Spirit, hospitality, diligence, blessing, re- 
joicing, Src. which he yet numbers forth as difTer- 
ent gifts of the Spirit, and according to this objec- 
tion might be placed as distinct and separate 
offices, which were most absurd. 

Secondly, In these very places mentioned it is 
clear that it is no real distinction of separate offices ; 
because all acknowledge, that pastors and teachers, 
(which the apostle there no less separateth and 
distinguisheth, than pastors and prophets, or apostles,) 
are one and the same, and coincide in the same 
ojice and person; and therefore may be said so of 
the rest. For [prophecy] as it signifies the foretelling Prophecy 
of things to come, is indeed a distinct gift, but no ^.p^'ophe- 
distinct office; and therefore our adversaries do twofold 
not place it among their several orders : neither tlon'^*'* 
will they deny, but that it both may be and bath 



322 



PROPOSITION X. 



been given of God to some, that not only have been 
pastors and teachers^ and that there it hath coin- 
cided in one person with these other offices, but 
also to some of the laics: and so it hath been 
found, according to their own confession, without 
Jsy,Tprt *^^ limits of their clergy. Prophecy in the other 
viiege of sense, to wit, as it signifies a speaking from the Spirit 
and^ 0^311 of truth, IS not only peculiar to ^a^/or^ and teach- 
the saints, ers, who ought SO to prophesy ; but even a common 
privilege to the saints. For though to instruct, 
teach, and exhort, be proper to such as are more 
particularly called to the work of the ministry; yet 
it is not so proper to them, as not to be (when 
the saints are met together, as any of them are 
moved by the Spirit) common to others: for 
some acts belong to all in such a relation; but 
not only to those within that relation: Competunt 
omni, sed non soli. Thus to see and hear are proper 
acts of a man; seeing it may be properly predi- 
cated of him, that he heareth and seeth: yet are 
they common to other creatures also. So to proph- 
esy in this sense, is indeed proper to ministers and 
teachers ; yet not so, but that it is common and lawful 
to other saints^ when moved thereunto, though 
it be not proper to them by way of relation : be- 
cause, notwithstanding that motion, they are not 
particularly called to the work of the ministry, as 
appears by 1 Cor. xiv. where the apostle at large 
declaring the order and ordinary method of the 
church, saith, vers. 30, 31. But if any thing be re- 
vealed to another that sitteth by, let the first hold his 
peace; for ye may all prophesy one by one, that all mxiy 
learn, and all be comforted: which showeth that none 
is here excluded. But yet that there is a subordi- 
nation, according to the various measures of the gift 
received, the next verse showeth : And the spirits of 
the prophets are subject to the prophets : for God is not 
the author of confusion, but of peace. Now that proph- 
esying^ in this sense, may be common to all saints. 



OP THE MINISTRY. 323 

appears by verse 39. of the same chapter, where 
speaking to [all] in general, he saith, Wherefore, 
brethren^ covet to prophesy ; and verse 1 . he exhorts 
them, saying. Desire spiritual gifts, but rather that ye 
may prophesy. 

Secondly, As to evangelists the same may be said ; ^^^ ^J® 
for whoever preacheth ihe gospel is really an evan- ists; and 
gelist, and so consequently every true minister of the ^jy J^ay 
gospel is one ; else what proper office can they as- term them 
sign to it, unless they should be so foolish as to now-a-^^ 
affirm that none were evangelists but Matthew, days. 
Mark, Luke, and John, who wrote the account of 
Christ's life and sufferings ? and then it were nei- 
ther a particular office, seeing John and Matthew 
were apostles, Mark and Luke pastors and teachers, 
so that there they coincided in one. And indeed 
it is absurd to think, that upon that particular ac- 
count the apostle used the word [evangelist.] Cal- 
vin acknowledgeth, that such as preach the gospel 
in purity, after some time of apostacy, may be truly 
called evangelists, and therefore saith, that there 
were apostles in his time ; and hence the Protestants, 
at their first coming forth, termed themselves evan-- 
gelici, or evangelics. 

Lastly, An apostle, if w^e look to the etymology ^^o »« »» 
of the word, signifies one that is sent ; and in respect ^^^"^ ^* 
every true minister is sent of God, in so far he is an 
apostle ; though the twelve, because of their being 
specially sent of Christ, were therefore called apostles 
xaT e^oxkv, or per eminentiam, i. e. by way of ex- 
cellency. And yet that there was no limitation They were 
to such a number, as some foolishly imagine, ap- "o°ludi a ** 
pears, because after that number was filled up, the ""'»^^^- 
apostle Paul was afterwards so called ; therefore 
we judge that these are no distinct separate offices, 
but only names used upon occasion to express 
the more eminent arising and shining forth of 
God's grace. As if any minister of Christ should now 
proselyte and turn a whole nation to the Christian 
43 



324 PROPOSITION X. 

Whether faith^ thougli he had no distinct office, yet I doubt 
becSed not but both Papists and Protestants would judge 
an apostle \\^ tolerable to call such an one an apostle, or an 

atthisday. to ,\ - i ■* r • n 

evangelist; tor on this account the Jesuits call 
some of their sect apostles of India and of Japan ; 
and Calvin testifies that there were apostles and 
evangelists in his time, in respect to the reformation; 
Upon what upon which account also we have known John 
John Knox Kuox oftcu Called the apostle oi Scotland. So that 
was called ^g coucludc that ministers, pastors, or teachers do 
of Scot! ^ comprehend all, and that the office is but one, and 
land. therefore in that respect we judge there ought to 
be no precedency among them : to prove which I 
shall not here insist, seeing it is shown largely, and 
treated of by such as have denied the Diocesan Epis- 
copacy, as they call it. 

§. XXVI. As to the first part of the objection, 

Ans. 2. viz. That I seem to make no distinction betwixt the 

minister and people, I answer. If it be understood of 

Liberty to a liberty to speak or prophesy by the Spirit, I say 

all h^a^?by ^^^ ^^Y ^^ ^^^^' whcu moved thereunto, as above 

the Spirit, is shown; but we do believe and affirm that some 

are more particularly called to the work of the 

ministry, and therefore are fitted of the Lord for 

that purpose ; whose work is more constantly and 

particularly to instruct, exhort, admonish, oversee, 

and watch over their brethren ; and that as there 

is something more incumbent upon them in that 

respect than upon every common believer, so also, 

as in that relation, there is due to them from 

the flock such obedience and subjection as is 

mentioned in these testimonies of the scripture, 

Heb. xiii. 17. 1 Thess. v. 12, 13. 1 Tim. v. 17. 1 Pet. 

The elders y. 5. Also besides these who are thus particularly 

for the'^ called to the ministry, and constant labour in the 

widows, word and doctrine, there are also the elders, who 

and?ather. though they be not moved to a frequent testi- 

'*". jBony by way of declaration in words, yet as 



i 



OF THE MINISTRY. 325 

such are grown up in the experience of the blessed 
work of truth in their hearts, they watch over and 
privately admonish the young, take care for the 
widows, the poor, and fatherless, and look that 
nothing be wanting, but that peace, love, unity, 
concord, and soundness be preserved in the church 
of Christ; and this answers to the deacons men- 
tioned Jlcfs vi. 

That which we oppose, is the distinction of JJ®^.^"-^^ 
laity and clergy^ which in the scripture is not to clergy and 
be found, whereby none are admitted unto the }f»ty°°'S^® 
work oi the ministry but such as are educated at scripture. 
schools on purpose, and instructed in logic and 
philosophy^ Ire, and so are at their apprenticeship 
to learn the art and trade of preachings even as a 
man learns any other art^ whereby all other honest 
mechanic men^ who have not got this heathenish art^ 
are excluded from having this privilege. And 
so he that is a scholar thus bred up must not 
have any honest trade whereby to get him a 
livelihood, if he once intend for the ministry^ but 
he must see to get him a place, and then he 
hath his set hire for a livelihood to him. He must Their garb 
also be distinguished from the rest by the colour 
of his clothes, for he must only wear black; and 
must be a master of arts : but more of this here- 
after. 

§. XXVII. As this manner of separating men 
for the ministry is nothing like the church in the 
apostles' days, so great evils have and do follow 
upon it. For first. Parents seeing both the honour 
and profit that attends the clergy^ do allot their 
children sometimes from their infancy to it, and so 
breed them up on purpose. And others, come to 
age, upon the same account betake them to the 
same trade, and having these natural and ac- 
quired parts that are judged the necessary quali- 
fications of a minister^ are thereby admitted, and 
so are bred up in idleness and pleasure, thinking 



32ft 



PROPOSITION X. 



it a disgrace for them to work with their hands; 
gy's study ^"^ ^^ J"^^ study a little out of their books, to 
out of make a discourse once or twice a week during the 
gfft of God running of an hour-glass ; whereas the gift, grace, 
neglected, and Spirit of God, to call and qualify for the 
ministry^ is neglected and overlooked. And many 
covetous^ corrupt.^ earthly .> carnal men, having a mere 
show and form, but strangers to, and utterly 
ignorant of, the inward work and grace upon 
their hearts, are brought in and intrude them- 
selves, and so through them death, barrenness, and 
darkness, and by consequence, superstition, error, 
and idolatry have entered and leavened the church. 
And they that will narrowly observe, shall find 
that it was thus the apostacy came to take place ; 
of the truth of which I could give many examples, 
which for brevity's sake I omit. Thus the otlice, 
reverence, and respect due to it were annexed to 
the mere name, so that when once a man was 
ordained a bishop or a priest^ he was heard and 
believed, though he had nothing of the Spirit, pow- 
er, and life that the true apostles and ministers were 
in. And thus in a short time the succession came to 
be of the name and title, and the office was thereto 
annexed ; and not of the nature, virtue, and life ; 
which in effect made them to cease to be the 
ministry and ministers of Christy but only a shadow 
and vain image of it ; which also decaying, was 
in some ages so metamorphosed, that not only 
the substance was lost, but the very form wholly 
The mar- vitiated, altered, and marred ; so that it may be 
red church f^p better Said of the pretended Christian church. 
to These- as was disputed of Theseus^s boat, (which by the 
us's^pieced piecing of many new pieces of timber was wholly 
altered,) whether indeed it were the same or another ? 
But in case that the first had been of oak^ and 
the pieces last put in but of rotten fir^ and that 
also the form had been so far changed as to be 
nothing like the first, I think it would have suf- 



OP THE MINISTRY. 327 

fered no dispute, but might have easily been con- 
cluded to be quite another, retaining nothing but 
the name, and that also unjustly. Secondly, From J^e abuse 

., . T... n 1 ' 17 1- 1 1 following 

this distinction oi Imti/ and clergy this abuse also thedistinc- 
foUows, that good^ honest, mechanic men, and others Jy^^j^^^y^ 
who have not learned the art and trade of preach- 
ing, and so are not licentiated according to these 
rules they prescribe unto themselves ; such, I say, 
being possessed with a false opinion that it is not 
lawful for them to meddle with the ministry, nor 
that they are any ways fit for it, because of the 
defect of that literature, do thereby neglect the 
gift in themselves, and quench many times the 
pure breathings of the Spirit of God in their hearts ; 
which, if given way to, might prove much more 
for the edification of the church than many of the 
conned sermons of the learned. And so by this 
means the apostle's command and advice is slight- 
ed, who exhorteth, 1 Thess. v. 19, 20. not to quench 
the Spirit, nor despise prophesyings. And all this is 
done by men pretending to be Christians, who glory 
that the first preachers and propagators of their re- 
ligion were such kind of plain mechanic men, and 
illiterate. And even Protestants do no less than Both Pro- 
Papists exclude such kind of men from being min- pf,^"/g^g^, 
isters among them, and thus limit the Spirit and elude me- 
gift of God; though their Fathers, in opposition to me*,"fronj 
Papists, asserted the contrary ; and also their own preaching, 
histories declare how that kind of illiterate men i^y^c^oSrib- 
did, without learninp;, by the Spirit of God, greatly »ted to 

X -T. A • J- 1 X xu T^ r ?• ^ therefor- 

contribute in divers places to the Reformation. mation. 

By this it may appear, that as in calling and 
qualifying, so in preaching and praying, and the 
other particular steps of the ministry, every true 
minister is to know the Spirit of God by its virtue 
and life to accompany and assist him ; but because 
this relates to worship, I shall speak of it more 
largely in the next proposition, which is con- 
cerning worship. 



328 



PROPOSITION X. 



Women's 
public 
preaching 
& praying 
asserted. 



k^ 



Acts xxi. 9. 



Qlie3.4 

Ministers' 
j^nte- 



The minis- 
ters' food 
and their 
jpiainte- 
nance 
stated. 



The last thing to be considered and inquired 
into is, concerning the maintenance of a gospel min' 
ister ; but before 1 proceed, I judge it fit to speak 
something in short concerning the preaching of wo- 
men^ and to declare what we hold in that matter. 

Seeing male and female are one in Christ Jesus^ and 
that he gives his Spirit no less to one than to the 
other^ when God moveth by his Spirit in a woman^ 
we judge it no ways unlawful for her to preach 
in the assemblies of God's people. Neither think 
we that of P«w/, 1 Cor. xiv. 34. to reprove the in- 
considerate and talkative women among the Corinth- 
ians, who troubled the church of Christ with 
their unprofitable questions^ or that, 1 Tim. ii. 11, 12. 
that women ought to learn in silence^ not usurping au- 
thority over the man^ any ways repugnant to this 
doctrine ; because it is clear that women hsive proph- 
esied and preached in the church, else had that say- 
ing of Joel been ill applied by Peter, Acts ii. 17. 
And seeing Paul himself, in the same epistle to 
the Corinthiayis, giveth rules how women should 
behave themselves in their public preaching and 
praying, it would be a manifest contradiction if that 
other place were taken in a larger sense. And 
the same Paul speaks of a woman that laboured 
with him in the work of the gospel: and it is written 
that Philip had four daughters that prophesied. 
And Lastly, It hath been observed, that God hath 
effectually in this day converted many souls by the 
ministry of women; and by them also frequently 
comforted the souls of his children; which mani- 
fest experience puts the thing beyond all contro- 
versy. But now I shall proceed to speak of the 
maintenance of ministers. 

§. XXVIII. We freely acknowledge, as the prop» 
osition holds forth, that there is an obligation 
upon such to whom God sends, or among whom 
he raiseth up a minister, that, if need be, they min- 
ister to his necessities. Secondly, That it is lawful 



OP THE MINISTRY. 



329 



for him to receive what is necessary and conve- 
nient. To prove this I need not insist, for our adver- 
saries will readily grant it to us ; for the thing we 
affirm is, that this is all that these scripture testi- 
monies relating to this thing do grant, Gal vi. 6. 
1 Cor, ix. II, 12, 13, 14. 1 Tim, v. 16. That which 
we then oppose in this matter is. First, That it 
should be constrained and limited. Secondly, That 
it should be superfluous, chargeable, and sump- 
tuous. And Thirdly, The manifest abuse thereof, 
of which I shall also briefly treat. 

As to the First, our adversaries are forced to \ 
recur to the example of the law; a refuge they use foSfm- 
in defending most of their errors and superstitions, ed main- 
which are contrary to the nature and purity of the *^'^^'^*^®- 
gospel. 

They say, God appointed the Levites the tithes^ Object. 
therefore they belong also to such as minister in holy things 
under the gospel. 

I answer. All that can be gathered from this is, Answ. 
that as the priests had a maintenance allowed them 
under the law^ so also the ministers and preachers J^gjg ^p- 
under the gospel^ which is not denied ; but the pointed for 
comparison will not hold that they should have the vu^esl^not 
very same ; since. First, There is no express ^05pc/ for gospel 
command for it, neither by Christ nor his apostles. ^^*^*^ ^^^' 
Secondly, The parity doth no ways hold betwixt 
the Levites under the law^ and the preachers under 
the gospel ; because the Levites were one of the 
tribes of Israel^ and so had a right to a part of 
the inheritance of the land as well as the rest of 
their brethren; and having none, had this allotted 
to them in lieu of it. Next, The tenth of the 
tithes was only allowed to the priests that served 
at the altar, the rest being for the Levites,, and 
also to be put up in store-houses, for entertaining 
of widows and strangers. But these preachers^ 
notwithstanding they inherit what they have by 
their parents, as well as other men, yet claim the 



330 



PROPOSITION X. 



whole tithes^ allowing nothing either to widow or 
stranger. But as to the tithes I shall not insist, be- 
cause divers others have clearly and learnedly 
treated of them apart, and also divers Protestants do 
confess them not to be jure divino ; and the parity 
as to the quota doth not hold, but only in general 
as to the obligation of a maintenance ; which main- 
tenance^ though the hearers be obliged to give, 
and fail of their duty if they do not, yet that it 
Reas. 1. ought neither to be stinted, nor yet forced, I 
The gospel provc ; bccausc Christ, when he sent forth his 
be preach- apostlcs. Said, Freely ye have received^ fr^^^y gi^^f 
somucrl Mat.x. 8. and yet they had liberty to receive meat 
year. and drink from such as offered them, to supply 
their need. Which shows that they were not to 
seek or require any thing by force, or to stint, or 
make a bargain before hand, as the preachers as 
well among Papists as Protestants do in these days, 
who will not preach to any until they be first 
sure of so much a year; but on the contrary, 
these were to do their duty, and freely to com- 
municate, as the Lord should order them, what 
they had received, without seeking or expecting a 
reward. 
nofduVan- ^^^ auswcr givcn to this by JVicolaus Arnoldus^ 
5werto Exercit. Theolog. Sect. 42, 43. is not to be for- 
havx fe^^ gotten, but indeed to be kept upon record for a 
ceived,&c. perpetual remembrance of him and his brethren; 
for he frankly answers after this manner. We have 
• not freely received^ and therefore are not hound to give 
freely. The answer I confess is ingenuous and 
good ; for if those that receive freely are to give 
freely, it would seem to follow by the rule of con- 
traries^ that those that receive not freely ought 
not to give freely, and I shall grant it ; only they 
must grant me, that they preach not by and accord- 
ing to the gift and grace of God received, nor can 
they be good stewards of the manifold grace of God, 
as every true minister ought to be; or else thej 



OP THE MINISTRY. 331 

have gotten this gift or gmce by money, as Simon ^^'^^^^' 
Magus would have been compassing it, since they 
think themselves not bound to give it without mo- 
ney again. But to be plain, I believe he intended 
not that it was from the gift or grace of God 
they were to preach, but from their acquired arts 
and studies^ which have cost them much labour, and 
also some money at the university ; and therefore, 
as he that puts his stock into the public bank 
expects interest again, so these scholars^ having 
spent some money in learning the art of preaching, 
think they may boldly say they have it not freely ; 
for it hath cost them both money and pains, and 
therefore they expect both money and ease again. 
And therefore, as Arnoldus gets money for teaching 
his young students the art and trade of preachings 
so he intends they should be repaid before they 
give it again to others. It was of old said. Omnia 
venalia Romce, i. e. Jill things are set to sale at Rome ; All things 
but now the same proverb may be applied to Fra- sliVat^^ 
nequer. And therefore Arnoldus'' s students^ w^hen Rome, to 
they go about to preach, may safely seek and re- appHed"" 
quire hereby, telling their hearers their master's 
maxim, Jfos gratis non accepimus^ ergo neque gratis 
dare tenemur. But then they may answer again, 
That they find them and their master to be none 
of his ministers^ who, when he sent forth his disci- 
ples, gave them this command. Freely ye have rccc/t;- 
c</,/rcc/y^2i;e, and therefore we will have none of 
your teaching, because we perceive you to be of 
the number of those that look for their gain from isa.ivi.ii. 
their quarter, 

§. XXIX. Secondly, The scripture testimonies Reas. 2. 
that urge this are in the same nature of those that 
press charity and liberality towards the poor, and 
command hospitality^ Src. but these are not nor 
can be stinted to a certain quantity, because Jit^V**^' 
they are deeds merely voluntary, where the obe- deeds no 
dience to the command lieth in the good will of JJinl thwn 

44 



332 PROPOSITION X. 

the giver, and not in the matter of the thing given, 
as Christ showeth in the example of the widow's 
mite. So that though there be an obligation upon 
Christians to minister of outward things to their 
ministers, yet there can be no definition of the 
quantity but by the giver's own consent, and a little 
from one may more truly fulfil the obligation than 
a great deal from another. And therefore as acts 
of charity and hospitality can neither be limited nor 
forced, so neither can this. 
Object. If it be objected, That ministers may and ought to 
exhort^ persuade., yea., and earnestly press Christians, if 
they find them defective therein^ to acts of charity and 
hospitality., and so may they do also to the giving of 
maintenance ; 
Answ. I answer. All this saith nothing for a stinted and 
forced maintenance^ for which there cannot so 
much as the show of one solid argument be brought 
from scripture. I confess ministers may use exhort- 
ation in this as much as in any other case, even as 
Paul's la- the apostle did to the Corinthians., showing them 
thaMhe^^ their duty ; but it were fit for ministers that so do (that 
^:pei^ their testimony might have the more weight, arid 
without be the freer of all suspicion of covetousness and 
charge. self-interest) that they might be able to say truly 
in the sight of God that which the same apostle 
subjoins upon the same occasion, 1 Cor. ix. 15, 16, 
17, 18. But I have used none of these things ; neither 
have [ written these thinss., that it should be so done 
unto ms : for it were better for me to die., than that any 
man should make my glorying void. For though I 
preach the gospel., I have nothing to glory of; for ne- 
cessity is laid upon me^ yea., woe is unto me if I preach not 
the gospel. For if I do this thing willingly^ I have a 
reward ; but if against my will., a dispensation of the 
gospel is committed unto me., what is my reward then ? 
Verify that whin / preach the gospel^ I may make the 
gospd of Christ without charge^ that I abuse not mypoW' 
er in the gospel. 



OF THE MINISTRY. 333 

Thirdly, As there is neither precept nor ex- Reas. 3. 
ample for this forced and stinted maintenance in the 
scripture, so the apostle, in his solemn farewell to 
the pastors and elders of the church of Ephesus^ 
guards them against it, Acts xx. 33, 34, 35. But 
if the thing had been either lawful or practised, he 
would rather have exhorted them to be content 
with their stinted hire, and not to covet more ; 
whereas he showeth them, first, by his own example, 
that they were not to covet or expect any mart's silver Paul cov- 
er gold; secondly, that they ought to work with body's sii- 
their hands for an honest livelihood, as he had verorgoid. 
done; and lastly, he exhorts them so to do from 
the words of Christ, because it is a more blessed thing 
to give than to receive ; showing that it is so far from 
a thing that a true minister ought to aim at, or ex- 
pect, that it is rather a burden to a true minister, 
and cross to him, to be reduced to the necessity 
of wanting it. 

§. XXX. Fourthly, If a forced and stinted Reas. 4. 
maintenance were to be supposed, it would make 
the ministers of Christ just one with those hirelings No hire- 
whom the prophets cried out against. For cer- [jJJgoJp^f 
tainly if a man make a bargain to preach to peo- ot Christ. 
pie for so much a year, so as to refuse to preach 
unless he have it, and seek to force the people to 
give it by violence, it cannot be denied that such 
a one preacheth for hire, and so looks for his gain Mic. iii. 5. 
from his quarter^ yea, and prepares war against such 
as put not into his mouth ; but this is the particular 
special mark of a false prophet and an hirelitjg, 
and therefore can no ways belong to a true minis- 
ter of Christ. 

Next, that a superfluous maintenance, that is, proS?^* 
more than in reason is needful, ought not to be tantsand 
received by Christian ministers, will not need ciamia- 
much proof, seeing the more moderate and sober, s^'"'* *^® 
both among Papists and Protestants^ readily confess thecier- 
it, who with one voice exclaim against the «^'- ^es!^®^* 



334 PROPOSITION X. 

cessive revenues of the clergy ; and that it may 
not want a proof from scripture, what can be 
more plain than that of the apostle to Timothy? 
1 Tim. vi. 7, 8, 9, 10. where he both shows 
wherewith we ought to be content, and also the 
hazard of such as look after more ; and indeed, 
since that very obligation of giving maintenance to 
a minister is founded upon their need, and such 
as have opportunity to work are commended ra- 
ther in not receiving than in receiving, it can no 
ways be supposed lawful for them to receive more 
than is sufficient. And indeed, were they truly 
pious and right, though necessitous, they would 
rather incline to take too little, than be gaping af- 
ter too much. 
II. §. XXXI. Now that there is great excess and 

^th?^^^^ abuse hereof among Christians, the vast revenues 
priests and which the bishops and priests have, both Papists 
bishops' and Protestants, do declare ; since I iud^e it may 

revenues. , • ^ ' ^ ^ ii li^ x* 

be said without any hyperbole, that some particu- 
lar persons have more paid them yearly than Christ 
and his apostles made use of in their whole life- 
time, who yet wanted not what was needful as to 
the outward man, and no doubt deserved it far 
better than those that enjoy that fulness. But 
it is manifest these bishops and priests love their 
fat benefices, and the pleasure and honour that at- 
tends them^ so well, that they purpose neither to fol- 
low Christ nor his apostles^ example or advice in this 
matter. 

Object. But it is usually objected. That Christians are be- 
come so hard-hearted, and generally so little heed spiritu- 
al things^ that if ministers had not a settled and stinted 
maintenance secured them by law, they and their families 
might starve for want of bread. 

Answ. I answer, This objection might have some 
weight as to a carnal ministry, made up of natu- 
ral men, who have no life, power, nor virtue with 
them, and so may insinuate some need of such 



OF THE MINISTRY. 335 

a maintenance for such a ministry; but it saith no- 
thing as to such as are called and sent of God, who ^^^^ , 

o /• . I • 7 J wanted 

sends no ma7i a loayfaring upon his own charges ; and nothing 
so go forth in the authority and power of God, to tnuv^ly 
turn people from darkness to light; for such can laboured 
trust to him that sendeth them, and do believe that h^ands''^"^ 
he will provide for them, knowing that he requireth 
nothing of any but what he giveth power to per- 
form; and so when they return, if he inquire, can 
say they wanted 7iothing. And such also when they 
stay in a place, being immediately furnished by 
God, and not needing to borrow and steal what 
they preach from books, and take up their time 
that way, fall a working at their lawful employ- 
ments and labour with their hands, as Paul did when 
he gathered the church at Corinth, And indeed if 
this objection had any weight, the apostles and 
primitive pastors should never have gone forth to 
convert the nations, for fear of want. Doth not the 
doctrine of Christ teach us to venture all, and part 
with all, to serve God? Can they then be accounted 
ministers of Christ who are afraid to preach him 
lest they get not money for it, or will not do it until 
they be sure of their payment? What serves the 
ministry for but to perfect the saints, and so to 
convert them from that hard-heartedness? 

But thou wilt say, I have laboured and preached to Object* 
them^ and they are hard-hearted stilly and will not give 
me any thing: 

Then surely thou hast either not been sent to Answ. 
them of God, and so thy ministry and preaching 
hath not been among them in the power, virtue, 
and life of Christ, and so thou deservest nothing; 
or else they have rejected thy testimony, and so 
are not worthy, and from such thou oughtest not M^t. s. 14. 
to expect, yea, nor yet receive, any thing, if they ject xhy^ 
would give thee, but thou oughtest to shake off ^£^^""^^1' 
the dust from thy feet^ and leave them. And how dust from 
frivolous this objection is, appears, in that in the off ^^y feet 



336 



PROPOSITION X. 



priests' 
raainte' 
nance 
brings. 



darkest and most superstitious times the priests' 
revenues increased most, and they were most rich- 
ly rewarded, though they deserved least. So that 
he that is truly sent of God, as he needs not, so 
neither will he, be afraid of want, so long as he 
serves so good a master; neither will he ever 
forbear to do his work for that cause. And in- 
deed such as make this objection show truly 
that they serve not the Lord Christy but their own 
belly, and that makes them so anxious for want 
of food to it. 
IL §. XXXII. But lastly. As to the abuses of this 

JbusS^"^ kind of maintenance, indeed he that would go 
through them all, though he did it passingly, might 
make of it alone a huge volume, they are so great 
and numerous. For this abuse, as others, crept in 
with the apostacy, there being nothing of this in 
the primitive times: then the ministers claimed 
no tithes^ neither sought they a stinted or forced 
maintenance; but such as wanted had their neces- 
sity supplied by the church, and others wrought 
with their hands. But the persecutions being 
over, and the emperors and princes coming un- 
der the name of Christians^ the zeal of those great 
men w^as quickly abused by the covetousness of 
the clergy^ who soon learned to change their cot- 
tages with the palaces of princes, and rested not 
until by degrees some of them came to be princes 
themselves, nothinoj inferior to them in splendor, 
luxury, and magnificence; a method of living 
that honest Peter and John the fishermen^ and 
Paul the tent-maker^ never coveted ; and perhaps 
as little imagined that men pretending to be their 
successors should have arrived to these things. 
And so soon as the bishops were thus seated 
and constituted, forgetting the life and work of a 
Christian, they w ent usually by the ears together 
about the precedency and revenues, each covet- 
ing the chiefest and fattest benefice. It is also 



OP THE MINISTRY. 337 

to be regretted to think how soon this mischief 
crept in among Protestants^ who had scarce well ^^^Zl^' 
appeared when the clergy among them began to having for- 
speak at the old rate, and show that though they ^^^^J* *^^ 
had forsaken the bishop of Rome^ they were not would not 
resolved to part with their old benefices ; and there- ^chp'^p^h 
fore so soon as any princes or states shook off revenues. 
the Pope'^s authority, and so demolished the ab- 
bies^ nunneries^ and other monuments of supersti' 
tion, the reformed clergy began presently to cry 
out to the magistrates to beware of meddling 
with the church's patrimony^ severely exclaim- 
ing against making a lawful use of those vast 
revenues that had been superstitiously bestowed 
upon the church, so called, to the good and bene- 
fit of the commonwealth, as no less than sacri- 
lege. 

But by keeping up of this kind of maintenance i Thecier- 
for the ministry and clergymen^ so called, there oLness^** 
is first a bait laid for covetousness, which is idola- 
try^ and of all things most hurtful; so that for 
covetousness^ sake, many, being led by the desire of 
filthy lucre^ do apply themselves to be ministers, 
that they may get a livelihood by it. If a man 
have several children, he will allot one of them 
to be a minister; which if he can get it to be, 
he reckons it as good as a patrimony : so that a 
fat benefice hath always many expectants ; and 
then what bribing, what courting, what industry, 
and shameful actions are used to acquire these 
things, is too openly known, and needs not to be 
proved. 

The scandal that by these means is raised among 
Christians is so manifest, that it is become a prov- 
erb, that the kirk is always greedy. Whereby Thegree. 
the gift and grace of God being neglected, they proverb * 
have for the most part no other motive or rule 
in applying themselves to one church more than 
another but the greater benefice. For though they 



33S PROPOSITIOJ? X. 

hypocritically pretend, at their accepting of and 
entering into their church, that they have nothing 
before them but the glory of God and the salva- 
tion of souls ; yet if a richer benefice offer itself^ 
they presently find it more for God's glory to 
remove from the first, and go thither. And thus 
they make no difficulty often to change, while 
notwithstanding they accuse us that we allow 
ministers to go from place to place, and not to 
be tied to one place ; but we allow this not for 
the gaining of money, but as moved of God. For 
if a minister be called to minister in a particular 
place, he ought not to leave it, except God call 
him from it, and then he ought to obey: for 
we make the ivill of God inwardly revealed, and 
not the love of money and more gain, the ground of 
removing. 

2. The Secondly, From this abuse hath proceeded that 
hixSy.^ luxury and idleness that most of the clergy live in, 

even among Protestants as well as Papists, to the 
great scandal of Christianity. For not having law- 
ful trades to work with their hands, and being so 
superfluously and sumptuously provided for, they 
live in idleness and luxury ; and there doth more 
pride, vanity, and worldly glory appear in their Wv^^ 
and children than in most others, which is open and 
evident to all. 

3. The Thirdly, They become hereby so glued to the 
cSty. ^^^^ ®^ money, that there is none like them in 

malice, rage, and cruelty. If they be denied their 
hire, they rage like drunken men, fret, fume, 
and as it were go mad. A man may sooner satis- 
fy the severest creditor than them; the general 
voice of the poor doth confirm this. For in- 
deed they are far more exact in taking up the 
tithes of sheep, geese, swine, and eggs, 8rc. and 
look more narrowly to it than to the members of 
their flock : they will not miss the least mite ; 



OP THE MINISTRY. 339 

and the poorest widow cannot escape their ava- ^^^^ ^•*^" 

. . ,»^ T rn T -ii 1 ow's mite 

ricious hands. 1 wenty lies they will hear unre- cannot 
proved; and as many oaths a man may swear prJeTts'^** 
in their hearing without offending them; and greedy 
greater evils than all this they can overlook. But ^^" 
if thou owest them aught, and refusest to pay it, 
then nothing but war will they thunder against 
thee, and they will stigmatize thee with the hor- 
rible title of sacrilsge^ and send thee to hell with- 
out mercy, as if thou hadst committed the sin 
against the Holy Ghost. Of all people w^e can ^f^^^^"^^ 
best bear witness to this; for God having shown christis 
us this corrupt and antichristian ministry, and maUce"^' 
called us out from it, and gathered us unto his 
own power and life, to be a separate people, so that 
we dare not join with, nor hear these antichris- 
tian hirelings, neither yet put into their mouths, 
or feed them; oh! what malice, envy, and fury 
hath this raised in their hearts against us! That 
though we get none of their wares, neither will 
buy them, as knowing them to be naught, yet 
will they force us to give them money: and be- 
cause we cannot for conscience' sake do it, our 
sufferings upon that account have been unutter- 
able. Yea, to give account of their cruelty, and 
several sorts of inhumanity used against us, would 
make no small history. These avaricious hire- 
lings have come to that degree of malice and 
rage, that several poor labouring men have been 
carried hundreds of miles from their own dwell- 
ings, and shut up in prison, some two, some 
three, yea, some seven years together, for the 
value of one pound sterling, and less. I know Awidow^ 
myself a poor widow, that for the tithes of her f°the*^of 
geese, which amounted not to five shillings, was geese a- 
about four years kept in prison, thirty miles from years in^ 
her house. Yea, they by violence for this cause prison. 
have plundered of men's goods the hundred-fold, 
and prejudicedasmuchmore;)'ea, hundreds have 

45 



340 



PROPOSITION X. 



hereby spilt their innocent blood, by dying in the 
fh°eTH/vel fi^^^V ^oisome holes and prisons. And some of the 
in nasty pHests have been so enraged, that goods thus 
wdunde7 i'avished could not satisfy them; but they must 
by the also Satisfy their fury by beating, knocking, and 
pnests, c. ^yQujjjij^g ^yj^j^ their hands innocent men and 
women, for refusing (for conscience' sake) to put 
into their mouths. 

The only way then soundly to reform and re- 
move all these abuses, and take away the ground 
and occasion of them, is, to take away all stinted 
Whoso and forced maintenance and stipends. And whoever 
teadiersto c^ll or appoint tcachcrs to themselves, let them 
them- accordingly entertain them: and for such as are 
them pro- Called and moved to the ministry by the Spirit of 
sti'^end^''^ God, thosc that receive them, and taste of the 
good of their ministry^ will no doubt provide 
things needful for them, and there will be no 
need of a law to force a hire for them : for he 
that sends them, will take care for them; and 
they also, having food and raiment^ will therewith 
be content. 
The differ- R XXXIII. The sum then of what is said is, 
tween the That the ministry that we have pleaded for^ and 
SeQiw-^^ 2^^2c/i also the Lord hath raised up among us is^ in 
kersaod all its parts^ like the true ministry of the apostles 
versaries. ""^ primitive church. Whereas the ministry our ad- 
versaries seek to uphold and plead for,, as it doth in 
all its parts differ from them,, so, on the other harid, 
it is very like the false prophets and teachers testified 
against and condemned in the scripture^ as may be 
thus briefly illustrated. 
The true [, The ministry and ministers we plead for, are 
call. such as are immediately called and sent forth by Christ 

and his Spirit unto the work of the ministry : so were 
the holy apostles and prophets, as appears by 
these places, Mat. x. 1, 5. Eph, iv. 11. Heb, v. 4. 

1 . But the ministry and ministers our opposers 
plead for, are such as have no immediate call from 



OF THE MINISTRY. 341 

Christy to whom the leading and motion of the Spirit 
is not reckoned necessary ; but who are called^ sent forth, 
and ordained by wicked and ungodly men: such were 
of old the false prophets and teachers, as appears 
by these places, Jer. xiv. 14? 15. item, chap, xxiii. 
21. and xxvii. 15. 

II. The ministers we plead for, are such as are ^^J^'Se. 
actuated and led by God''s spirit^ and by the power and 
operation of his grace in their hearts^ are in some meas- 
ure converted and regenerate^ and so are good, holy, and 
gracious men : such were the holy prophets and 
apostles, as appears from 1 Tim. iii. 2, 3, 4, 5, 

6. Tit. i. 7, 8, 9. 

2. But the ministers our adversaries plead for, 
are such to whom the grace of God is no needful qualifi- 
cation ; and so may be true ministers, according to them, 
though they be ungodly, unholy, and profligate men : 
such were the false prophets and apostles, as ap- 
pears from Mic. iii. 5, 1 1. 1 Tim. vi. 5,6, 7, 8, &c. 2 
Tim. iii. 2. 2Pet.u. 1, 2,3. 

III. The ministers we plead for, are such as act, True mini- 
move, and labour in the work of the ministry, not 

from their own mere natural strength and ability, but 
as they are actuated, moved, supported, assisted, and in- 
fluenced by the Spirit of God, and minister according to 
the gift received, as good stewards of the manifold grace 
of God: such were the holy prophets and apostles, 
1 Pet. iv. 10, 11. 1 Cor. i. 17. ii. 3, 4, 5, 13. Jets ii. 
4. Mat. X. 20. Mark xiii. 11. Luke xii. 12. 1 Cor. 
xiii. 2. 

3. But the ministers our adversaries plead for, 
are such as ivait not for, nor expect, nor need the Spirit 
of God to actuate and move them in the work of the min- 
istry ; but what they do they do from their own mere 
natural strength and ability, andivhat they have gathered 
and stolen from the letter of the scripture, and other 
boohs., and so speak it forth in the strength of their own 
wisdom and eloquence, and not in the evidence anddem- 
anstration of the Spirit and power: such were the false 



342 Proposition t, 

prophets and apostles, as appears, Jer. xxiii. 30, 
31, 32, 34, &c. 1 Cor. iv. 18. Jude 16. 
^tereMiu-' '^- "^^^ ministers we plead for, are such as, being 
miiity. holif and humble, contend not for precedency and priori- 
ty , but rather strive to prefer one another, and serve one 
another in love ; neither desire to be distinguished from 
the rest by their garments and large phylacteries, rior seek 
greetings in the market-places, nor the uppermost places 
at feasts, nor the chief seats in the synagogues ; nor yet 
to be called of men master, iSic. such were the holy 
prophets and apostles, as appears from Mat, xxiii. 
8, 9, 10. and XX. 25, 26, 27. 

4. But the ministers our adversaries plead for, 
are such as strive and contend for superiority, and claim 
precedency over one another ; affecting and ambitiously 
seeking after the forementioned things: such were the 
false prophets and apostles in time past, Mat. xxiii. 
5,6,7. 

True min- V. The ministers we plead for, are such as having 
isters' free freely received, freely give ; who covet no man's silver, 
gold, or garments ; who seek no man'^s goods, but seek 
them, and the salvation of their souls : whose hands 
supply their own necessities, working honestly for bread 
to themselves and their families. And, if at any time 
they be called of God, so as the work of the Lord hinder 
them from the use of their trades, take what is freely 
given them by such to whom they have communicated 
spirituals; and having food and raiment, are therewith 
eontent : such were the holy prophets and apostles, 
as appears from Mat. x. 8. Acts xx. 33, 34, 35. 1 
Tim. vis. 

5. But the ministers our adversaries plead for, 
are such as not having freely received, will not freely 
give ; but are covetous, doing that which they ought 
not, for filthy lucre's sake ; as to preach for hire, and 
divine for money, and look for their gain from their 
quarter, and prepare war against such as put not into 
their mouths^ Ice. Greedy dogs, which can never 
have enough. Shepherds who feed themselves, and not 



OF THE MINISTRY. "MS 

the flock ; eating the fat^ and clothing themselves with 
the wool; making merchandise of souls ; and following 
the way of Balaam^ that loved the wages of unrighteous- 
ness: such were the false prophets and apostles, 
Isai. hi. 1 1. Ezek. xxxiv. 2, 3, 8. Mic. iii. 5, 1 1. Tit, 
I 10, II. 2P6/.ii. 1,2,3, 14, 15. 

And in a word. We are for a holy, spiritual, pure, ^["^^5"^"" 
and living ministry^ where the ministers are both and quaii- 
called, qualified, and ordered, actuated and influ- fi^^^'°"^* 
enced, in all the steps of their ministry by the Spirit 
of God; which being wanting, we judge they cease 
to be the ministers of Christ. 

But they, judging this life, grace, and Spirit no 
essential part of their ministry, are therefore for 
the upholding of an human, carnal, dry, barren, 
fruitless, and dead ministry ; of which, alas ! we have 
seen the fruits in the most part of their churches : 
of whom that saying of the Lord is certainly veri- 
fied, Jer. xxiii. 32. — / sent them not, nor commanded 
them, therefore they shall not profit this people at all, 
saith the LORD, 



344 



What the 
true wor 
ship is, that 
is accepta- 
ble to God. 



How to be 
performed. 



Supersti- 
tion and 
will-wor- 
ship, idol- 
atry. 



PROPOSITION XI. 

Concerning Worship, 

All true and acceptable worship to God is offered in 
the inward and immediate moving and drawing of 
his own Spirit, which is neither limited to places, 
times, nor persons. For though we are to worship 
him always, and continually to fear before him ; 
yet as to the outward signification thereof, in 
prayers^ praises^ or preachings^ we ought not to 
do it in our own will^ where and when we will ; 
but where and when we are moved thereunto by 
the stirring and secret inspiration of the Spirit of 
God in our hearts; which God heareth and ac- 
cepteth of, and is never wanting to move us 
thereunto, when need is; of which he himself is 
the alone proper judge. All other worship iheu^ 
hoth praises^ prayers, or preachings, which man sets 
about in his own will, and at his own appoint- 
ment, which he can both begin and end at his 
pleasure, do or leave undone as himself seeth 
meet, whether they be a prescribed form, as a 
liturgy, &c. or prayers conceived extempore by the 
natural strength and faculty of the mind, they are 
all but superstition, will-ivorship, and abominable 
idolatry in the sight of God, which are now to be 
denied and rejected, and separated from, in this 
day of his spiritual arising: however it might 
have pleased him {ivho tvinked at the times of ig- 
norance, with a respect to the simplicity and in- 
tegrity of some, and of his own innocent seed, 
which lay as it were buried in the hearts of men 
under that mass of superstition) to blow upon the 
dead and dry bones, and to raise some breathings 
of his own, and answer them; and that until the 
day should more clearly dawn and break forth. 



§. 1. The duty of man towards God lieth chiefly 
in these two generals. 1. In an holy conformity 
to the pure law and light of God, so as both to for- 



OP WORSHIP. ^45 

sake the evil, and be found in the practice of those per- 
petual and moral precepts of righteousness and equity. 
And 2. In rendering that reverence, honour, and ado- ■ 
ration to God, that he requires and demands of us ^ 
which is comprehended xxndieT worship. Of the/orm- 
er we have already spoken, as also of the different 
relations of Christians, as they are distinguished by 
the several measures of grace received, and given 
to every one; and in that respect have their several 
offices in the body o/C/tm/, which is the church. Now 
I come to speak oi worship, or of those acts, wheth- 
er private or public, general or particular, where- 
by man renders to God that part of his duty which 
relates immediately to him : and as obedience is bet- 
ter than sacrifice, so neither is any sacrifice acceptable, 
but that which is done according to the will of him 
to whom it is offered. But men, finding it easier to 
sacrifice in their own wills, than obey God's will, 
have heaped up sacrifices without obedience; and Truewor- 
thinking to deceive God, as they do one another, duty^od- 
give him a show of reverence, honour, and worship, ^y^'l^ j*^^*^' 
while they are both inwardly estranged and alien- 
ated from his holy and righteous life, and wholly 
strangers to the pure breathings of his Spirit, in 
which the acceptable sacrifice and worship is only 
offered up. Hence it is, that there is not any thing 
relating to man's duty towards God, which among 
all sorts of people hath been more vitiated, and in 
which the devil hath more pre vailed, than in abusing 
man's mind concerning this thing: and as among 
many others, so among those called Christians, noth- 
ing hath been more out of order, and more corrupt- 
ed, as some Papists, and all Protestants, do acknowl- 
edge. As I freely approve whatsoever the Protestants 
have reformed from Papists in this respect; sol 
meddle not at this time with their controversies ThePopish 
about it : only it suffices me with them to deny, as no ^t^') ^JenL" 
part of the true worship of God, that abominable su- «d, with 
perstition and idolatry the Popishmass, the adoration h-Hmpery. 



346 



PROPOSITION XI. 



of saints and angels^ the veneration of relics^ the visita-- 
iion of sepulchres^ and all those other superstitious 
ceremonies, confraternities^ and endless pilgrimages of 
the Romish synagogue. Which all may suffice to 
evince to Protestants., that Antichrist hath wrought 
more in this than in any other part of the Christian 
'nf'^h*^^^ rc/zo-eow; and so it concerns them narrowly to con- 
made a sider, whether herein they have made a clear and 
Fora^ation? P^^fect reformation; as to which stands the contro- 
versy betwixt them and us. For we find many of 
the branches lopt off by them, but the root yet re- 
maining; to wit, a worship acted in and from man's 
will and spirit, and not by and from the Spirit of 
God : for the true Christian and spiritual worship of 
God hath been so early lost, and man's wisdom and 
will hath so quickly and thoroughly mixed itself 
herein, that both the apostacy in this respect hath 
been greatest, and the reformation herefrom, as to 
the evil root, most difficult. Therefore let not the 
reader suddenly stumble at the account of our propo- 
sition in this matter, but patiently hear us explain 
ourselves in this respect, & I hope (by the assistance 
of God) to make it appear, that though our manner 
of speaking and doctrine seem most singular and 
different from all other sorts of Christians; yet it is 
most according to the purest Christian religion^ and 
indeed most needful to be observed and followed. 
And that there be no ground of mistake, (for that I 
was necessitated to speak in few words, and there- 
fore more obscurely and dubiously in the proposition 
itself,) it is fit in the first place to declare and explain 
our sense, and clear the state of the controversy. 
\^ §. II. And first, let it be considered, that what is 

What vvor- here affirmed, is spoken of the worship ofGodm these 
spokerof.^ gospel-times^ and «ot of the worship that was under 
or before the law: for the particular commands of 
God to men then., are not sufficient to authorize us 
now to do the same things; else we might be sup- 
posed at present acceptably to offer sacrifice as they 



OF WORSHIP. 3i1f 

did, which all acknowledge to be ceased. So that 
what might have been both commendable and ac- 
ceptable under the law^ may justly now be charged 
with superstition, yea, and idolatry. So that im- 
pertinently, in this respect, doth ArnoJdus rage a- 
gainst this proposition, [Exercit. Theolog. sect. 44.] 
saying ; That I deny all public worship, and that ac- 
cording to me, such as in Enoch's time publicly began 
to call upon the name of the Lord; and such as at the 
command of God went thrice up to Jerusalem to wor- 
ship ; and that Anna, Simeon, Mary, &c. were idola- 
ters^ because they used the public worship of those times; 
such a consequence is most impertinent, and no less 
foolish and absurd, than if I should infer from PauVs 
expostulating with the Galatians for their return- 
ing to the Jewish ceremonies, that he therefore con- 
demned Moses and all the prophets as foolish and ig- 
norant, because they used those things: the forward 
man, not heeding the different dispensation of 
times, ran into this impertinency. Though a spirit- Ceremo- 
ual worship might have been, and no doubt was th^iaw ^^ 
practised by many under the law in great simplici- ^^''^ "^ot 
ty ; yet will it not follow, that it were no supersti- to true 
tion to use all those ceremonies that they used, which w*>"^*P- 
were by God dispensed to the Jews, not as being 
essential to true worship, or necessary as of them- 
selves for transmitting and entertaining an holy fel- 
lowship betwixt him and his people ; but in conde- 
scension to them, who were inclinable to idolatry. 
Albeit then in this, as in most other things, the 
substance was enjoyed under the law by such as 
were spiritual indeed ; yet was it veiled and sur- 
rounded with many rites and ceremonies, which it is 
no ways lawful for us to use now under the gospel. 

§. in. Secondly; Albeit I say, that this worship II* 
is neither limited to times, places, nor persons ; yet Jh'itfisTot 
I would not be understood, as if I intended the put- limited to 
ting away of all set times and places to worship : persom^ 
God forbid I should think of such an opinion. Nay, 

46 



348 PROPOSITION XI. 

we are none of those that forsake the assembling of 
ourselves together ; but have even certain times and 
places, in which we carefully meet together (nor 
can we be driven therefrom by the threats and per- 
secutions of men) to wait upon God, and worship him. 
Necessity To meet together we think necessary for the people 
Jngs, of God; because, so long as we are clothed with 

this outward tabernacle, there is a necessity to the 
entertaining of a joint and visible fellowship, and 
bearing of an outward testimony for God^ and see- 
ing of the faces of one another, that we concur with 
our persons as well as spirits: to be accompanied 
with that inward love and unity of spirit, doth 
greatly tend to encourage and refresh the saints. 
1. Will- gy^ ^\^Q limitation we condemn is, that whereas 

doth iTmit the Spirit of God should be the immediate actor, 
of^Go^d"^ mover, persuader, and influencer of man in the par- 
ticular acts of worship, when the saints are met to- 
gether, this Spirit is limited in its operations, by set- 
ting up a particular man or men to preach and pray 
in man's will; and all the rest are excluded from so 
much as believing that they are to wait for God's 
Spirit to move them in such things : and so they 
neglecting that in themselves which should quicken 
them, and not waiting to feel the pure breathings of 
God's Spirit, so as to obey them, are led merely to 
depend upon the preacher, & hear what he will say. 
2. True Secondly ; In that these peculiar men come not 

thrwofd"^ thither to meet with the Lord, and to wait for the 
sfGod. inward motions and operations of his Spirit; and 
so to pray as they feel the Spirit to breathe /^row^^ 
them, and m them; and to preach, as they find 
themselves actuated and moved by God's Spirit,and 
as he gives utterance, so as to speak a word in season 
to refresh weary souls, and as the present condition 
and state of the people's hearts require ; suffering 
God by his Spirit both to prepare people's hearts, 
and also give the preacher to speak what may be fit 
and seasonable for them : but he (viz. the preacher) 



OF WORSHIP. 349 

hath hammered together in his closet, according to 
his own will, by his human wisdom and literature, 
and bj stealing the words of truth from the letter of 
the scriptures, and patching together other men's 
writings and observations, so much as will hold him 
speaking an hour, while the glass runs; and without 
waiting or feeling the inward influence of the Spirit ^^^^ts 
of God, he declaims that by hap-hazard, whether it hap-haz- 
be fit or seasonable for the people's condition, or not; s^ydJed^*" 
and when he has ended his sermon, he saith his sermons. 
prayer also in his own will ; and so there is an end of 
the business. Which customary worship., as it is no 
ways acceptable to God, so how unfruitful it is, and 
unprofitable to those that are found in it, the pres- 
ent condition of the nations doth sufficiently de- 
clare. It appears then, that we are not against set 
times for worship, as Arnoldus against this proposi- 
tion. Sect. 45. no less impertinently allegeth ; offer- 
ing needlessly to prove that which is not denied : 
only these times being appointed for outward con- 
veniency, we may not therefore think with the Pa- 
pists^ that these days are holy., and lead people into 
a superstitious observation of them ; being per- 
suaded that all days are alike holy in the sight of God. 
And ahhough it be not my present purpose to make a whether 
long digression concerning the debates among Pro- ^oiy.^^* 
testants about the first day of the week, commonly call- 
ed the Lord^s day, yet forasmuch as it comes fitly 
in here, I shall briefly signify our sense thereof 

§. IV. We, not seeing any ground in scripture of the first 
for it, cannot be so superstitious as to believe, that we^k com- 
either the Jewish sabbath now continues, or that the moniycai- 
first day of the week is the anti-type thereof, or the Lord's day. 
true Christian sabbath ; which with Calvin we be- 
lieve to hdiwe diUiove spiritual sense: and therefore 
we know no moral obligation by the fourth com- 
mand, or elsewhere, to keep the first day of the week 
more than any other, or any holiness inherent in it. 
But first, forasmuch as it is necessary that there 



^0 PROPOSITION XI. 

be some time set apart for the saints to meet to- 

f ether to wait upon God ; and that secondly, it is 
t at some times they be freed from their other out- 
ward affairs; and that thirdly, reason and equity 
doth allow that servants and beasts have some time 
allowed them to be eased from their continual la- 
bour; and that fourthly, it appears that the apos- 
tles and primitive Christians did use the Jirst day of 
the week for these purposes; we find ourselves suf- 
ficiently moved for these causes to do so also, with- 
out superstitiously straining the scriptures for an- 
other reason ; which, that it is not to be there found, 
many Protestants, yea, Calvin himself, upon the 
fourth command^ hath abundantly evinced. And 
though we therefore meet, and abstain from work- 
ing upon this day, yet doth not that hinder us from 
having meetings also for worship at other times. 
§. V. Thirdly; Though according to the knowledge 
of God, revealed unto us by the Spirit, through that 
more full dispensation of light which we believe the 
Lord hath brought about in this day, we j udge it our 
duty to hold forth that pure and spiritual worship 
which is acceptable to God, and answerable to the 
testimony of Christ and his apostles, and likewise 
to testify against and deny not only manifest super- 
stition and idolatry, but also all formal will-wor- 
The wor- ship, which Stands not in the power of God ; yet, I 
ship in the g^y, we do not deny the whole worship of all those 
that have borne the name o( Christians even in the 
apostacy, as if God had never heard their prayers, 
nor accepted any of them: God forbid we should 
be so void of charity ! The latter part of the propo- 
sition showeth the contrary. And as we would not 
be so absurd on the one hand to conclude, because 
of the errors and darkness that many were covered 
and surrounded with in Babylon, that none of their 
prayers were heard or accepted of God, so will we 
not be so unwary on the other, as to conclude, that 
because God heard and pitied them, so we ought 



OF WORSHIP. 351 

to continue in these errors and darkness, and not 
come out of Babylon, when it is by God discovered 
unto us. The Popish mass and vespers I do believe ^.^^ ^^■ 
to be, as to the matter oi tnem, abominable idolatry and ves- 
and superstition^ and so also believe the Protestants ; p^"* 
yet will neither /or they affirm, that in the darkness 
oi Popery no upright-hearted men, though zealous 
in these abominations, have been heard of God, or 
accepted of him : Who can deny, but that both Ber- Bernard k. 
nard and Bonaventiire, Taulerus, Thomas a Kempis, ture, Xau- 
and divers others have both known and tasted of lerus, xho. 
the love of God, and felt the power and virtue of have^tast-' 
God's Spirit working; with them for their salvation? f^ "^^^l^^ 
And yet ought we not to lorsake and deny those God. 
superstitions which they were found in ? The Cal- 
vinislical Presbyterians do much upbraid (and I say 
not without reason) the formality and deadness of 
the Episcopalian and Lutheran liturgies ; and yet, as The bish- 
they will not deny but there have been some good 
men among them, so neither dare they refuse, but 
that when that good step was brought in by them, 
of turning the public prayers into the vulgar 
tongues, though continued in a liturgy^ it was ac- 
ceptable to God, and sometimes accompanied with 
his power and presence : yet will not the Presby- 
terians have it from thence concluded, that the com- 
mon prayers should still continue; so likewise, 
though we should confess, that, through the mercy 
and wonderful condescension of God, there have 
been upright in heart, both among Papists and Pro- 
testants^ yet can we not therefore approve of their 
way in the general, or not go on to the upholding 
of that spiritual worship, which the Lord is calling 
?ill too, and so to the testifying against whatsoever 
stands in the way of it. 

§. VI. Fourthly; To come then to the state o/ b,fes"'f 
the controversy, as to the public worship^ we judge it worship in 
the duty of all to be diligent in the assembling of Sed!^"' 
themselves together, (and what we have been, and 



352 



PROPOSITION XI. 



are, in this matter, our enemies in Great Britahh 
who have used all means to hinder our assembling 
together to worship God, may bear witness,) and 
when assembled, the great work of one and all 
ought to be to wait upon God ; and returning 
out of their own thoughts and imaginations, to 
feel the Lord's presence, and know a gathering 
into his name indeed, where he is in the midst^ ac- 
cording to his promise. And as every one is thus 
gathered, and so met together inwardly in their 
spirits, as well as outwardly in their persons, there 
the secret power and virtue of life is known to re- 
fresh the soul, and the pure motions and breathings 
of God's Spirit are felt to arise ; from which, as 
words of declaration, prayers, or praises arise, the 
acceptable worship is known, which edifies the 
church, and is well-pleasing to God. And no man 
here limits the Spirit of God, nor bringeth forth 
his own conned and gathered stuff; but every 
one puts that forth which the Lord puts into 
their hearts : and it is uttered forth not in man's 
itsg.orious ^vill and wisdom, but in the evidence and demon- 
tion. stratioti of the Spirit, and of power. Yea, though 

there be not a word spoken, yet is the true spirit- 
ual worship performed, and the body of Christ 
edified; yea, it may, and hath often fallen out 
among us, that divers meetings have passed without 
one word ; and yet our souls have been greatly 
edified and refreshed, and our hearts wonderfully 
overcome with the secret sense of God's power 
and Spirit, which without words hath been min- 
istered from one vessel to another. This is in- 
deed strange and incredible to the mere natural 
and carnally-minded man, who will be apt to 
judge all time lost where there is not something 
spoken that is obvious to the outward senses ; and 
therefore I shall insist a little upon this subject, 
as one that can speak from a certain experience, 
and not by mere hearsay, of this wonderful and 



I 



OP WORSHIP. 353 

glorious dispensation; which hath so much the 
more of the wisdom and glory of God in it, as 
it is contrary to the nature of man's spirit, will, 
and wisdom. 

§. VII. As there can be nothing more opposite ^^f^j^ '®"* 
to the natural will and wisdom of man than this upon God 
silent waiting upon God, so neither can it be ob- o^^*^"^**- 
tained, nor rightly comprehended by man, but as 
he layeth down his own wisdom and will, so as to 
be content to be thoroughly subject to God. And 
therefore it was not preached,nor can be so prac- 
tised, but by such as find no outward ceremony, 
no observations, no words, yea, not the best 
and purest words, even the words of scripture, 
able to satisfy their weary and afflicted souls: 
because where all these may be, the life, power, 
and virtue, which make such things effectual, may 
be wanting. Such, I say, were necessitated to 
cease from all externals, and to be silent before 
the Lord ; and being directed to that inward prin- 
ciple of life and light in themselves, as the most 
excellent teacher, which can never be removed into isa. xxx.20. 
a corner, came thereby to be taught to wait upon 
God in the measure of life and grace received 
from him, and to cease from their own forward 
words and actings, in the natural willing and 
comprehension, and feel after this inward seed 
of life, that, as it moveth, they may move with 
it, and be actuated by its power, and influenced, 
whether to pray, preach, or sing. And so from 
this principle of man's being silent, and not act- 
ing in the things of God of himself, until thus actu- 
ated by God's light and grace in the heart, did 
naturally spring that manner of sitting silent to- 
gether, and waiting together upon the Lord. 
For many thus principled, meeting together in 
the pure fear of the Lord, did not apply them- 
selves presently to speak, pray, or sing, &c. be- 
ing afraid to be found acting forwardly in their 



354 



PROPOSITION XI. 



What it 
to meet 
Jesus' 
name. 



Prov. 
xxvii. 19. 



Advan- 
tages of 
silent 
meetings. 



Isa. X. 20. 
k. x&vi. 3. 



own wills, bat each made it their work to retire 
inwardly to the measure of grace in themselves, 
not being only silent as to w ords, but even ab- 
staining from all their own thoughts, imagina- 
tions, and desires ; so w^atching in a holy depend- 
ence upon the Lord, and meeting together not 
only outwardly in one place, but thus inwardly 
in one Spirit and in one name of Jesus^ which is 
his power and virtue, they come thereby to en- 
joy and feel the arisings of this life, which, as it 
prevails in each particular, becomes as a flood of 
refreshment, and overspreads the whole meeting: 
for man, and man's part and wisdom, being 
denied and chained down in every individual, 
and God exalted, and his grace in dominion in 
the heart, thus his name comes to be owe in a//, 
and his glory breaks forth, and covers all; and 
there is such a holy awe and reverence upon 
every soul, that if the natural part should arise 
in any, or the wise part, or what is not one with 
the life, it would presently be chained down, and 
judged out. And Avhen any are, through the break- 
ing forth of this powder, constrained to utter a 
sentence of exhortation or praise, or to breathe 
to the Lord in prayer, then all are sensible of 
it ; for the same life in them answers to it, as in 
water face answereth to face. This is that divine 
and spiritual worship, which the world neither 
knoweth nor understandeth, which the vulture''s 
eye seeth not into. Yet many and great are the 
advantages which my soul, with many others, hath 
tasted of hereby, and which would be found of all 
such as would seriously apply themselves hereun- 
to : for, when people are gathered thus together, 
not merely to hear men, nor depend upon them, 
but all are inwardly taught to stay their minds upon 
the Lord, and wait for his appearance in their hearts ; 
thereby the forward working of the spirit of 
man is stayed and hindered from mixing itself 



OP WORSHIP. 355 

with the worship of God ; and the form of this 
worship is so naked and void of all outward and 
worldly splendor, that all occasion for man's wis- 
dom to be exercised in that superstition and 
idolatry hath no lodging here ; and so there being 
also an inward quietness and retiredness of mind, 
the witness of God arise ih in the hearty and the 
light of Christ shineth, whereby the soul cometh 
to see its own condition. And there being many 
joined together in the same work, there is an 
inward travail and wrestling; and also, as the 
measure of grace is abode in, an overcoming of 
the power and spirit of darkness ; and thus we are 
often greatly strengthened and renewed in the 
spirits of our minds without a word, and we 
enjoy and possess the holy fellowship and commu- Eph. iv.^r 
nion of the body and blood of Christy by which our 
inward man is nourished and fed ; which makes 
us not to dote upon outward water^ and bread 
and wine^ in our spiritual things. Now as 
many thus gathered together grow up in the 
strength, power, and virtue of truth, and as 
truth comes thus to have victory and dominion 
in their souls, then they receive an utterance, 
and speak steadily to the edification of their speaking 
brethren, and the pure life hath a free passage J? edifica- 
through them, and what is thus spoken edifieth 
the body indeed. Such is the evident certain- 
ty of that divine strength that is communicated 
by thus meeting together, and waiting in si- 
lence upon God, that sometimes when one hath 
come in that hath been unwatchful and wan- 
dering in his mind, or suddenly out of the hurry 
of outward business, and so not inwardly gathered 
with the rest, so soon as he retires himself inward- 
ly, this power being in a good measure raised in 
the whole meeting, will suddenly lay hold upon 
his spirit, and wonderfully help to raise up the 
good in him, and beget him into the sense of the 

47 



356 



PROPOSITION XI. 



same power, to the melting and warming of his 
heart ; even as the warmth would take hold upon 
a man that is cold coming in to a stove, or as a 
flame will lay hold upon some little combustible 
matter being near unto it. Yea, if it fall out that 
several met together be straying in their minds, 
though outwardly silent, and so wandering from the 
measure of grace in themselves, (which through the 
working of the enemy, and negligence of some, 
may fall out,) if either one come in, or may be in, 
who is watchful, and in whom the life is raised in 
a great measure, as that one keeps his place, he 
will feel a secret travail for the rest in a sympa- 
thy with the seed which is oppressed in the other, 
and kept from arising by their thoughts and wan- 
A secret dcriugs ; and as such a faithful one waits in the 
fo?Inother %^^ ^^^^l kccps in this divine work^ God often- 
in silent timcs answers the secret travail and breathings of 
meetings, j^jg own 5eec? through such a one, so that the rest 
will find themselves secretly smitten without words, 
and that one will be as a midwife through the se- 
cret travails of his soul to bring forth the life in 
them, just as a little water thrown into a pump 
brings up the rest, w hereby life w ill come to be 
raised in all, and the vain imaginations brought 
down; and such a one is felt by the rest to minis- 
ter life unto them without words. Yea, some- 
times, when there is not a word in the meeting, 
but all are silently waiting, if one come in that is 
rude and wicked, and in whom the power of dark- 
ness prevaileth much, perhaps with an intention 
The mock- to mock or do mischief, if the whole meeting be 
with terror gathered into the life^ and it be raised in a good 
wordis° measure, it will strike terror into such an one, 
spoken, and he will feel himself unable to resist ; but by 
the secret strength and virtue thereof, the power 
of darkness in him will be chained down : and if 
the day of his visitation be not expired, it will 
reach to the measure of grace in him, and raise it 



OF WORSHIP. 357 

up to the redeeming of his soul. And this we 
often bear witness of, so that we have had fre- 
quent occasion in this respect, since God hath gath- 
ered us to be a people, to renew this old saying 
of many, Is Saul a/50 among the prophets? For not }^*™- ^• 
a few have come to be convinced of the truth af- 
ter this manner, of which I myself, in part, am 
a true witness, who not by strength of argu- 
ments, or by a particular disquisition of each doc- 
trine, and convincement of my understanding 
thereby, came to receive and bear witness of the 
truth, but by being secretly reached by this 
life ; for when I came into the silent assemblies of '^^® *™® 
God's people, I felt a secret power among them, ment. 
which touched my heart, and as I gave way unto 
it, I found the evil weakening in me, and the good 
raised up, and so I became thus knit and united 
unto them, hungering more and more after the 
increase of this power and life, whereby I might 
feelmyself perfectly redeemed. And indeed this 
is the surest way to become a Christian^ to whom 
afterwards the knowledge and understanding of 
principles will not be wanting, but will grow up 
so much as is needful, as the natural fruit of 
this good root, and such a knowledge will not 
be barren nor unfruitful After this manner we 
desire therefore all that come among us to be pros- 
elyted, knowing that though thousands should be 
convinced in their understanding of all the truths 
we maintain, yet if they were not sensible of this 
inward life^ and their souls not changed from un- 
righteousness to righteousness, they could add 
nothing to us. For this is that cement where- 
by we are joined as to the Lord^ so to one an- 1 Cor. vi. 
other, and without this none can worship with us. /JeoSght. 
Yea, if such should come among us, and from that eousness 
understanding and convincement they have of the ufto^the 
truths speak ever so true things, and utter them Lo^d. 
forth with ever so much excellency of speech, if 



358 



PROPOSITION XI. 



Our work 
and wor 



this life were wanting, it would not edify us at 
all, but be as sounding brass ^ or a tinkling cymbal^ 
1 Cor. xiii. 1. 

§. VIII. Our work then and worship is, when we 
ship inour meet together, lor every one to ivatch and wait upon 
meetings, ^^j ^'^ themselves^ and to be gathered from all visi^ 
bles thereunto. And as every one is thus stated, 
they come to find the good arise over the evil^ and 
the pure over the impure^ in which God reveals 
himself, and drawethnearto every individual, and 
so he is in the midst in the general, whereby each 
not only partakes of the particular refreshment and 
strength which comes from the good in himself, 
but is a sharer in the whole body, as being a liv- 
ing member of the body, having a joint fellovv- 
ship and communion with all. And as this wor- 
ship is stedfastly preached and kept to, it becomes 
easy, though it be very hard at first to the natural 
man, whose roving imaginations and running 
worldly desires are not so easily brought to silence. 
And therefore the Lord oftentimes, when any 
turn towards him, and have true desires thus to 
wait upon him, and find great difficulty through 
the unstaidness of their minds, doth in condescen- 
sion and compassion cause his power to break forth 
in a more strong and powerful manner. And when 
the mind sinks down, and waits for the appearance 
of life^ and that the power of darkness in the 
soul wrestles and works against it, then the good 
seed, as it ariseth, will be found to work as phys- 
ic in the soul, especially if such a weak one be 
in the assembly of divers others in whom the life 
is arisen in greater dominion, and through the 
contrary workings of the power of darkness there 
will be found an inward striving in the soul as 
Esau and really in the mystery as ever Esau and Jacob strove 
Strove in ^^ Rebecca''s womb. And from this inward trav- 
Rebecca'9 ail, whilc the darkness seeks to obscure the lights 
^^^ ' and the light breaks through the darkness^ which 



OF WORSHIP. .359 

it always will do, if the soul gives not its strength 
to the darkness, there will be such a painful travail 
found in the soul, that will even work upon the out- 
ward man, so that oftentimes, through the working 
thereof, the body will be greatly shaken, and many 
groans, and sighs, and tears, even as the pangs of 
a woman in travail, will lay hold upon it ; yea, 
and this not only as to one, but when the enemy, 
who when the children of God assemble together 
is not wanting to be present, to see if he can let 
their comfort, hath prevailed in any measure in a 
whole meeting, and strongly worketh against it by 
spreading and propagating his dark power, and by 
drawing out the minds of such as are met from the 
life in them, as they come to be sensible of this 
power of his that works against them, and to 
wrestle with it by the armour of lights sometimes 
the power of God will break forth into a whole 
meeting, and there will be such an inward travail, The travail 
while each is seeking to overcome the evil in them- wUh "vic- 
selves, that by the strong contrary workings of these Joyous 
opposite powers, like the going of two contrary 
tides, every individual will be strongly exercised 
as in a day of battle, and thereby trembling and a 
motion of body will be upon most, if not upon all, 
w^iich, as the power of truth prevails, will from 
pangs and groans end with a sweet sound of thanks^ 
giving and praise. And from this the name of xhe name 
Quakers^ i. e. Tremblers^ was first reproachfully cast of Quakers 
upon us; which, though it be none of our choosing, 
yet in this respect we are not ashamed of it, but 
have rather reason to rejoice therefore, even that 
we are sensible of this power that hath oftentimes 
laid hold of our adversaries, and made them yield 
unto us, and join with us, and confess to the truth, 
before they had any distinct or discursive knowl- 
edge of our doctrines., so that sometimes many atone 
meeting have been thus convinced : and this power 
would sometimes also reach to and wonderfully 



wtience 
sprung. 



360 



PROPOSITION XI. 



work even in little children, to the admiration and 
astonishment of many. 
il^'noiaw* §. IX. Many are the blessed experiences which I 
but words could relate ofthis silence and manner of worship; yet 
Zw. ^^^ ^ ^^ ^^^ s^ much commend and speak of silence as if 
we had bound ourselves by any law to excludej^raj/- 
ing or preaching, or tied ourselves thereunto, not at 
all : for as our ivorship consisteth not in words, so 
neither in silence, as silence ; but in an holy dependence 
of the mindiipon God : from which dependence silence 
necessarily follows in the first place, until words can 
be brought forth, which are from God's Spirit. And 
God is not wanting to move in his children to bring 
forth words of exhortation or prayer, when it is 
needful ; so that of the many gatherings and meet- 
ings of such as are convinced of the truth, there is 
scarce any in whom God raiseth not up some or 
other to minister to his brethren; and there are 
few meetings that are altogether silent. For when 
many are met together in this one life and name, 
it doth most naturally and frequently excite them 
to pray to andpraise God, and stir up one another 
by mutual exhortation and instructions ; yet we 
judge it needful there be in the first place sometime 
of silence, during which every one maybe gathered 
inward to the word and gift of grace, from which 
he that ministereth may receive strength to bring 
forth what he ministereth : and that they that hear 
may have a sense to discern betwixt the precious and 
the vile, and not to hurry into the exercise of these 
things so soon as the bell rings, as other Christians 
do. Yea, and we doubt not, but assuredly know, 
that the meeting may be good and refreshful, though 
from the sitting down to the rising up thereof there 
Me^neces- ^^^^ ^^^ ^^^" ^ word as outwardly spoken, and yet 
sity for life may have been known to abound in each par- 
thouth ticular, and an inward growing up therein and 
from\he thereby, yea, so as words might have been spoken 
tiraes! acceptably, and from the life : yet there being no 



OP WORSHIP. 361 

absolute necessity laid upon any so to do, all might 
have chosen rather quietly and silently to possess and ^ 
enjoy the Lord in themselves, which is very sweet 
and comfortable to the soul that hath thus learned 
to be gathered out of all its own thoughts and 
workings, to feel the Lord to bring forth both the 
will and the deed, which many can declare by a 
blessed experience: though indeed it cannot but 
be hard for the natural man to receive or believe 
this doctrine^ and therefore it must be rather by a 
sensible experience, and by coming to make proof 
of it, than by arguments, that such can be con- 
vinced of this thing, seeing it is not enough to believe 
it, if they come not also to enjoy and possess it; yet 
in condescension to, and for the sake of, such as 
may be the more willing to apply themselves to the 
practice and experience hereof, if they found their 
understandings convinced of it, and that it is found- 
ed upon scripture and reason, I find a freedom of 
mind to add some few considerations of this kind, 
for the confirmation hereof, besides what is before 
mentioned of our experience. 

§ X. That to wait upon God^ and to watch be- To wait & 
fore him^ is a duty incumbent upon all, I suppose command- 
none will deny; and that this also is a part ofwor- edinthe 
ship will not be called in question, since there is 
scarce any other so frequently commanded in the 
holy scriptures, as may appear from Psalm xxvii. 
14. and xxxvii. 7, 34. Prov.xx.22. Isai. xxx. IS. 
Hosea xii. 6. Zech. iii. 8. Mat. xxiv. 42. and xxv. 13. 
and xxvi. 41. Mark xiii. 33, 35, 37. Luke xxi. 36. 
Acts i. 4. and xx. 31. 1 Cor. xvi. 13. Col. iv. 2. 
1 Thes. V. 6. 2 Tim. iv. 5. 1 Pet. iv. 7. Also this 
duty is often recommended with very great and 
precious promises, as Psalm xxv. 3. and xxxvii. 9. 
and Ixix. 6. Isai. xlii. 23. Lam. iii. 25,26. They 
that wait upon the Lord shall renew their strength^ ^'c. 
/501. xl. 31. Now how is this waiting upon God, 
or watching before him, but by this silence of whick 



362 



PROPOSITIOX XI. 



Whence 
wicked- 
nesses 
arise that 
are spirit- 
ual. 



we have spoken? Which as it is in itself a^rca^ and 
principal duty, so it necessarily in order both of 
nature and time precedeth all other. But that it may 
be the better and more perfectly understood,*as it is 
not only an outward silence of the body, but an inward 
silence of the mind from all its own imaginations and 
self-cogitations, let it be considered according to 
truths and to the principles and doctrines hereto- 
fore affirmed and proved, that man is to be con- 
sidered in a twofold respect, to wit, in his natural^ 
unregenerate^ and fallen state^ and in his spiritual and 
renewed condition ; from whence ariseth that distinc- 
tion of the natural and spiritual man so much used by 
the apostle, and heretofore spoken of Also these 
two births of the mind proceed from the two seeds 
in man respectively, to wit, the good seed and the 
evil; and from the evil seed doth not only proceed 
all manner of gross and abominable wickedness 
and profanity, but also hypocrisy, and those wicked- 
nesses which the scripture calls spiritual^ because 
it is the serpent working in and by the natural man 
in things that are spirituaU which having .a show 
and appearance of good, are so much the more 
hurtful and dangerous, as it is Satan transformed d^wdi 
transforming himself into an angel of light ; and there- 
fore doth the scripture so pressiugly and fre- 
quently, as we have heretofore had occasion to ob- 
serve, shut out and exclude the natural man from 
meddling with the things of God, denying his endea- 
vours therein, though acted and performed by the 
most eminent of his parts, as of wisdom & utterance. 
Also this spiritual wickedness is of two sorts, though 
both one in kind, as proceeding from one root, 
yet differing in their degrees, and in the subjects 
also sometimes. The one is. when as the natural 
man, meddling with and working in the things of 
religion^ doth from his own conceptions and divi- 
nations affirm or propose wrong and erroneous 
notions and opinions of God and things spiritual, 



OP WORSHIP. 363 

and invent superstitions, ceremonies, observations, ^J^^^ « 
and rites in worship, from w hence have sprung all heresies 
the heresies and superstitions that are among Chris- ^^^ spnog. 
tians. The other is, when as the natural man, from 
a mere conviction of his understanding, doth in the 
forwardness of his own will, and by his own natural 
strength, without the influence and leading of God's 
Spirit, go about either in his understanding to im- 
agine, conceive, or think of the things of God, or 
actually to perform them by preaching or praying. 
The first is a missing both in matter and form ; 
the second is a retaining of the form without the TrucChria- 
life and suhsiance of Chnstmnity ; hecsiuse Christian ^^elSin it 
religion consisteth not in a mere belief of true doc- consists 
irines, or a mere performance of acts good in them- 
selves, or else the bare letter of the scripture,though 
spoken by a drunkard^ or a devil^ might be said to 
be spirit and life, which I judge none will be so ab- 
surd as to atfirm ; and also it would follow, that 
where the form of godliness is, there the power is 
also, which is contrary to the express words of the 
apostle. For the form of godliness cannot be said 
to be, where either the notions and opinions believ- 
ed are erroneous and ungodly, or the acts perform- 
ed evil and wicked ; for then it would be the form 
of ungodliness, and not of godliness : but of this 
more hereafter, when we shall speak particularly of 
preaching and praying. Now though this last be not 
so bad as the former, yet it hath made way for it ; 
for men having first departed from the life and sub- 
stance of true religion and worship, to wit, from the 
inward power and virtue of the Spirit, so as therein 
to act, and thereby to have all their actions enliv- 
ened, have only retained the form and show, to wit, 
the true words and appearance; and so acting in 
their own natural and unrenewed wills in this form, 
the form could not but quickly decay, and be vi- 
tiated. For the working and active spirit of man 
could not contain itself withm the simplicity and 

48 



364 



PROPOSITION XI. 



Idolatry 
does hug 
its own 
conceiv- 
ings. 



plainness of truth, but giving way to his own numer- 
ous inventions and imaginations, began to vary in 
the form, and adapt it to his own inventions, uatil 
by degrees the form of godhness for the most part 
came to be lost, as well as the power. For this kind 
of idolatry^ whereby man loveth, idolizeth, and em- 
braceth his own conceptions, inventions, and pro- 
duct of his own brain, is so incident unto him, and 
seated in his fallen nature, that so long as his natur- 
al spirit is the first author and actor of him, and is 
that by which he only is guided and moved in his 
w orship towards God, so as not first to wait for an- 
other guide to direct him, he can never perform the 
pure spiritual worship, nor bring forth any thing but 
the fruit of the first, fallen, natural, and corrupt root. 
Wherefore the time appointed of God being come, 
wherein by Jesus Christ he hath been pleased to re- 
store the true spiritual worship, and the outward 
form of worship, which was appointed by God to 
the Jews, and whereof the manner and time of its 
No form of performance was particularly determined by God 
but the himself, being come to an end, we find that Jesus 

Spirit pre- Christ, the author of the Christian relio-ion, pre- 
scribed by . ' I'll I 
Christ. scribes no set form of icorship to his children, under 

the more pure admuniiviition of the new covcna7it,^ 



* If any object here. That tht Lord's Prayer is a prescribed form of prayer, 
and therefore 0/ Worsliip ^ivtn by Christto his childreri : 

I answer, First, This cannot be objected by any sort of Christians that I 
know, because there are none who use not other prayers, or that limit 
their worship to this. Secondly, This was commanded to the disciples, 
while yet weak, before they had received the dispensation of the gospel ; 
not that they should only use it in praying, but that he might show them 
by one example how that their prayers ought to be short, and not like 
the long prayers of the Pharisees. And that this was the use of it, ap- 
pears by all their prayers, which divers saints afterwards made use of, 
whereof the scripture makes mention; for none made use of this, neither 
repeated it, but used other words, according as the thing required, and as 
the Spirit gave utterance. Thirdly, That this ought to be so understood, 
appears from Rom. viii. 26. of which afterwards mention shall be made at 
greater length, where the apostle saith. We know not what we should pray 
for as we ought, but the Spirit itself maketh intercession for ms, 4'C. But if 
this prayer had been such a prescribed form of prayer to the church, that 
had not been true, neither had they been ignorant what to pray, nor should 
they have needed the help of the Spirit to teach them. 



OP WORSHIP. 365 

save that he only tells them, That the worship now to 
be performed is spiritual^ and in the Spirit. And it is 
especially to be observed, that in the whole JVew- 
Testament there is no order nor command given in 
this thing, but to follow the revelation of the Spirit, 
save only that general one of meeting together; a 
thing dearly owned and diligently practised by us, 
as shall hereafter more appear. True it is, mention 
IS made of the duties of prayings preachings and sing- ^^^\ „ 
ing; but what order or method should be kept in so sfngL' 
doing, or that presently they should be set about so ^P'"*- 
soon as the saints are gathered, there is not one 
word to be found : yea, these duties, as shall after- 
wards be made appear, are always annexed to the 
assistance, leadings, and motions of God's Spirit. 
Since then man in his natural state is thus excluded 
from acting or moving in things spiritual, how or 
what w ay shall he exercise this first and previ- 
ous duty of waiting upon God but by silence, and by To wait on 
bringing that natural part to silence? Which is no what /is 
other ways but by abstaining from his own thoughts performed. 
and imaginations, and from all the self-workings and 
motions of his own mind, as well in things materially 
good as evil; that he being silent, God may speak in 
him, and the good seed may arise. This, though hard 
to the natural man, is so answerable to reason, and 
even natural experience in other things, that it can- 
not be denied. He that cometh to learn of a master, a simile of 
if he expect to hear his master and be instructed by anTMs^*^ 
him, must not continually be speaking of the matter scholar. 
to be taught, and never be quiet, otherwise how 
shall his master have time to instruct him.'* Yea, 
though the scholar were never so earnest to learn 
the science, yet would the master have reason to re- 
prove him, as untoward and indocile, if he would 
always be meddling of himself, and still speaking, 
and not wait in silence patiently to hear his mas- 
ter instructing and teaching him, who ought not 
to open his mouth until by his master he were 



^"6 PROPOSITION XI. 

commanded and allowed so to do. So also if one 
^^Ser-^ were about to attend a great prince, he would 
vant. be thought an impertinent and imprudent servant, 
who, while he ought patiently and readily to 
wait, that he might answer the king when he 
speaks, and have his eye upon him to observe the 
least motions and inclinations of his will, and to 
do accordingly, would be still deafening him with 
discourse, though it were in praises of him ; and 
running to and fro, without any particular and 
immediate order, to do things that perhaps might 
be good in themselves, or might have been com- 
manded at other times to others. Would the 
kings of the earth accept of such servants or 
To wait in service ? Since then we are commanded to t/^azV 
upon God diligently^ and in so doing it is promised 
that our strength shall be renewed^ this waiting can- 
not be performed but by a silence or cessation of the 
natural part on our side, since God manifests 
himself not to the outward man or senses, so 
much as to the inward, to wit, to the soul and 
spirit. If the soul be still thinking and working 
ingVusy in her own will, and busily exercised in her own 
^ri^^ h i"^^§i"^tions, though the matters as in themselves 
voice of may be good concerning God, yet thereby she in- 
^°^- capacitates herself from discerning the stilly small 
voice of the Spirit, and so hurts herself greatly, 
in that she neglects her chief business of waiting 
upon the Lord: nothing less than if I should busy 
myself, crying out and speaking of a business, 
while in the mean time 1 neglect to hear one 
who is quietly whispering into my ear, and in- 
forming me in those things which are most need- 
ful for me to hear and know concerning that busi- 
ness. And since it is the chief work of a Chris- 
tian to know the natural will in its own proper 
motions crucified^ that God may both move in the 
act and in the will, the Lord chiefly regards this 
profound subjection and self-denial. For some men 



OF WORSHIP. 367 

please themselves as much, and gratify their own 
sensual wills and humours in high and curious spec- ?fj^^\°"^ 
ulations of religion^ affecting a name and reputa- tions. 
tion that way, or because those things by custom 
or otherways are become pleasant and habitual 
to them, though not a whit more regenerated or 
inwardly sanctified in their spirits, as others erat- Sensual 
ify their lusts in acts of sensuality^ and therefore tions. 
both are alike hurtful to men, and sinful in the 
sight of God, it being nothing but the mere fruit 
and effect of man's natural and unrenewed will 
and spirit. Yea, should one, as many no doubt 
do, from a sense of sin, and fear of punishment, 
seek to terrify themselves from sin, by multi- 
plying thoughts of death, hell, and judgment, Thoughts 
and by presenting to their imaginations the hap- andheiito 

piness and ioys of heaven, and also by multiplvins: K^^p "^"i 
J 1.1 T • r J /» sin are fig- 

prayers and other religious pertormances, as these leaves, 

things could never deliver him from one iniquity, 
without the secret and inward power of God's 
Spirit and grace, so would they signify no more 
than the fig-leaves wherewith Adam thought to 
cover his nakedness. And seeing it is only the 
product of man's own natural will, proceeding 
from a self-love, and seeking to save himself, and 
not arising purely from that divine seed of right- 
eousness which is given of God to all for grace 
and salvation, it is rejected of God, and no ways 
acceptable unto him; since the natural man, as 
natural, while he stands in that state, is, with all 
his arts, parts, and actings, reprobated by him. 
This great duty then of waiting upon God. must 
needs be exercised in man's denying self, both ^^T^ ^ 
inwardly and outwardly, in a still and mere de- 
pendence upon God, in abstracting from all the 
workings, imaginations, and speculations of his 
own mind, that being emptied as it were of him- 
self, and so thoroughly crucified to the natural pro- 
ducts thereof, he may be fit to receive the Lord, 



368 



PROPOSITION XI. 



who will have no co-partner nor co-rival of his 
glory and power. And man being thus stated, 
the little seed of righteousness which God hath 
planted in his soul, and christ hath purchased for 
him, even the measure of grace and life^ which is 
burdened and crucified by man's natural thoughts 
and imaginations^ receives a place to arise, and 
bith^^'^ becometh a holy birth and geniture in man; and 
is that divine air in and by which man's soul 
and spirit comes to be leavened ; and by wait- 
ing therein he comes to be accepted in the sight 
of God, to stand in his presence, hear his voice, 
and observe the motions of his holy Spirit. And 
so man's place is to wait in this; and as hereby 
there are any objects presented to his mind con- 
cerning God, or things relating to religion, his 
soul may be exercised in them without hurt, and 
to the great profit both of himself and others; 
because those things have their rise not from his 
own will, but from God's Spirit: and therefore 
as in the arisings and movings of this his mind is 
still to be exercised in thinking and meditating, 
so also in the more obvious acts of preaching and 
No Qua- praying. And so it may hence appear we are not 
kersare agaiust meditation, as some have sought falsely 
meditating to infer from our doctrine; but we are against 
From na- ^^^ thoughts and imaginations of the natural man 
ture's in his own will, from which all errors and her- 
an°erro?s ^sics Concerning the Christian religion in the 
rise. whole world have proceeded. But if it please 

God at any time, when one or more are waiting 
upon him, not to present such objects as give 
them occasion to exercise their minds in thoughts 
and iniaginatiotis^ but purely to keep them in this 
holy dependence, and as they persist therein, to 
cause the secret refreshment and the pure in- 
comes of his holy life to flow in upon them, then 
they have ofood reason to be content, because 
by this, as we know by good and blessed expe- 



OP WORSHIP. 369 

rience, the soul is more strengthened, renewed, 
and confirmed in the love of God, and armed J^^l^^^^ 
against the power of sin, than any way else; this by what? 
being a fore-taste of that real and sensible enjoy- j^f/of^Jd. 
ment of God, which the saints in heaven daily 
possess, which God frequently affords to his chil- 
dren here for their comfort and encouragement, 
especially when they are assembled together to 
wait upon him. 

<5. XL For there are two contrary powers or spir- whatever 
Its, to wit, the power and spirit of this worlds in act with- 
which the prince of darkness bears rule, and over as po^g ^^f 
many as are acted by it, and work from it ; and the God is not 
power or Spirit of God, in which God worketh and ^^'^^P^^^- 
beareth rule, and over as many as act in and from 
it. So whatever be the things that a man thinketh 
of, or acteth in, however spiritual or religious as to 
the notion or form of them, so long as he acteth and 
moveth in the natural and corrupt spirit and will, 
and not from, in, and by the power of God, he 
sinneth in all, and is not accepted of God. For 
hence hothiheploughitigsindiprsijmg of the ivicked is ^^°^'' "^' 
jsin ; as also whatever a man acts in and from the 
Spirit and power of God, having his understand- 
ing and will influenced and moved by it, whether 
it be actions religious, civil, or even natural, he 
is accepted in so doing in the sight of God, and 
is blessed in them. From what is said it doth ap- Ja. i.25. 
pear how frivolous and impertinent their objection is, 
that say they wait upon God in praying and preach- 
ing, since waiting does of itself imply o, passive de- 
pendence, rather than an acting. And since it is. To pray 
and shall yet be more shown, that preaching and without**^ 
praying without the Spirit is an offending of God, [^qIpJc* 
not a waiting upon him, and that praying and to God. 
preaching by the Spirit pre-supposes necessarily a 
silent waiting to feel the motions and influence 
of the Spirit to lead thereunto ; and lastly, that in 
several of these places where praying is command- 



370 



PROPOSITION XI. 



ed,asJlfa/.xxvi. 41. Mark xui. 33. Luke xxi. 36. 
1 Peter iv. 7. watching is specially prefixed as 
a previous preparation thereunto ; we do well 
and certainly conclude, that since waiting and 
watching are so particularly commanded and re- 
commended, and cannot be truly performed but 
in this imvard silence of the mind from men's own 
thoughts and imaginations, this silence is and must 
necessarily be a special and principal part oiGodf^s 
worship. 
JI. §. XII. But secondly, the excellency of this silent 

This silent waiting upon Goddoih. appear, in that it is impossi- 
de*vii"fall- ^^^ ^^^ *^® enemy ^ viz. the devil^ to counterfeit it, 
not coun- SO as for any soul to be deceived or deluded by him 
in the exercise thereof Now in all other matters 
he may mix himself with the natural mind of 
man, and so by transforming himself he may de- 
ceive the soul, by busying it about things perhaps 
innocent in themselves, while yet he keeps them 
from beholding the pure light of Christ., and so from 
knowing distinctly their duty, and doing of it. For 
that envious Spirit of man's eternal happiness 
knoweth well how to accommodate himself, and 
fit his snares for all the several dispositions and 
inclinations of men; if he find one not fit to be 
engaged with gross sins, or worldly lusts, but 
rather averse from them, and religiously inclined, 
he can fit himself to beguile such a one, by suf- 
fering his thoughts and imaginations to run upon 
spiritual matters., and so hurry him to work, act, 
and meditate in his own will. For he well know- 
eth that so long as self bears rule, and the Spirit 
of God is not the principal and chief actor, man 
is not put out of his reach ; so therefore he can ac- 
^ta^ company the priest to the altar, the preacher to the 
pulpit, ' pulpit., the zealot to his prayers., yea, the doctor and 
^^^^y^'^f^' professor of divinity to his study, and there he can 
the devil cheerfully suffer him to labour and work among his 
**"*• books, yea, and help him to find out and invent sub- 



OP WORSHIP. 



371 



tile distinctions and quiddities, by which both his 
mind, and others through him, may be kept from 
heeding Gocfs light in the conscience^ and waiting 
upon him. There is not any exercise whatsoever, 
wherein he cannot enter, and have a chief place, 
so as the soul many times cannot discern it, ex- 
cept in this alone : for he can only work in and 
hy the natural man, and his faculties, by secretly 
acting upon his imaginations and desires, &c. and 
therefore, when he (to wit, the natural man) is 
silent, there he must also stand. And therefore, 
when the soul comes to this silence^ and as it were 
is brought to nothingness, as to her own work- 
ings, then the devil is shut out; ^ov ihe pure pres- 
ence of God and shining of his Light he cannot 
abide, because so long as a man is thinking and 
meditating as of himself, he cannot be sure but 
the devil is influencing him therein ; but when he 
comes wholly to be silent, as the pure Light oiGod 
shines in upon him, then he is sure that the devil 
is shut out; for beyond the imaginations he can- 
not go, which we often find by sensible experi- 
ence. For he that of old is said to have come to 
the gathering together of the children of God, is not 
wanting to come to our assemblies. And indeed 
he can well enter and work in a meeting, that is 
silent only as to words, either by keeping the 
minds in various thoughts and imaginations, or by 
stupifying them, so as to overwhelm them with a 
spirit of heaviness and slothfulness : but when we 
retire out of all, and are turned in, both by being 
diligent and watchful upon the one hand, and also 
silent and retired out of all our thoughts upon the 
other, as we abide in this sure place, we feel our- 
selves out of his reach. Yea, oftentimes the poiver 
and glory of God will break forth and appear, just 
as the bright sun through many clouds and mists, 
to the dispelling of that power of darkness ; which 
will also be sensibly felt, seeking to cloud and 
49 



372 PROPOSITION XI. 

darken the mind, and wholly to keep itfrompureli/ 
waiting upon God. 

§. XIII. Thirdly, The excellency of this wor- 
III. ship doth appear, in that it can neither be stopt 
The wor- nor interrupted by the malice of men or devils, 
Quakers ^ as all others can. Now interruptions and stop- 
not stopt piiigrs of worship may be understood in a two- 

or inter- r o jr •/ 

rupted by fold respect, either as we are hindered from meet- 
deviir ^^^f ^^ being outwardly by violence separated one 
from another; or when permitted to meet togeth' 
er^ as we are interrupted by the tumult, noise, 
and confusion which such as are malicious may 
use to molest or distract us. Now in both these 
respects, this worship doth greatly overpass all 
others : for how far soever people be separate or 
hindered from coming together, yet as every one 
is inwardly gathered to the measure of life in 
himself, there is a secret unity and fellowship en- 
joyed, which the devil and all his instruments 
can never break or hinder. But, secondly. It 
doth as well appear, as to those molestations which 
occur, when we are met together, what advan- 
tage this true and spiritual ivorship gives us be- 
yond all others ; seeing in despite of a thousand 
interruptions and abuses, one of which were suf- 
ficient to have stopt all other sorts of Christians, 
we have been able, through the nature of this 
worship^ to keep it uninterrupted as to God, and 
also at the same time to show forth an example 
of our Christian patience towards all, even often- 
times to the reaching and convincing of our op- 
posers. For there is no sort of worship used by 
others which can subsist (though they be permit- 
ted to meet) unless they be either authorised and 
protected by the magistrate, or defend themselves 
with the arm of flesh : but we at the same time 
exercise worship towards God, and also patiently 
bear the reproaches and ignominies which Christ 
prophesied should be so incident and frequent to 



OP WORSHIP. 373 

Christians. For how can the Papists say their 
mass, if there he any there to disturb and inter- ^^®^°Jg 
rupt them ? Do but take away the mass-book, the Papists 
chalice, the host, or the priest^ s garments, yea, do JupJg'JJ'®'^* 
but spill the water, or the wine, or blow out the 
candles, (a thing quickly done,) and the whole bu- 
siness is marred, and no sacrifice can be offered. 
Take from the Lutherans or Episcopalians their ThePro- 
Liturgyov Common-Pray er-Book, and no service can J^etike 
be said. Remove from the Calvinists, Arminians, and Ana- 
Socinians, Independetits, or Anabaptists, the pulpit, ^^P*^^*^- 
the bible, and the hour-glass, or make but such a 
noise as the voice of the jorcac/icr cannot be heard, 
or disturb him but so before he come, or strip him 
of his bible or his books, and he must be dumb : 
for they all think it an heresy to wait to speak as 
the Spirit of God giveth utterance ; and thus easily 
their whole worship may be marred. But when 
people meet together, and their worship consisteth 
not in such outward acts, and they depend not 
upon any one's speaking, but merely sit down 
to wait upon God, and to be gathered out of all 
visibles, and to feel the Lord in Spirit, none of 
these things can hinder them, of which we may 
say of a truth, M'e are sensible witnesses. For when 
the magistrates, stirred up by the malice and envy 
of our opposers, have used all means possible (and 
yet in vain) to deter us from meeting together, and 
that openly and publicly in our own hired houses 
for that purpose, both death, banishments, im- Thesuffer- 
prisonments, finings, beatings, whippings, and Skfrs^* 
other such devilish inventions, have proved in- foj. their 
effectual to terrify us from our holy assemblies, melting. 
And we having, I say, thus oftentimes purchased 
our liberty to meet, by deep sufferings, our op- 
posers have then taken another way, by turning 
in upon us the worst and wickedest people, yea, 
the very off-scourings of men, who by all cnaxi" 
Tier oi inhuman, beastly^ and brutish behaviour^ have 



"374 PROPOSITION XI. 



sought to provoke us, weary us, and molest us, 
but in vain. It would be almost incredible to de- 
clare, and indeed a shame, that among men pre- 
tending to be Christians, it should be mentioned, 
what things of this kind men's eyes have seen, 
and I myself, with others, have shared of in suf- 
fering! There they have often beaten us, and cast 
water and dirt upon us; there they have danced, 
leaped, sung, and spoken all manner of profane and 
ungodly words; offered violence and shameful be- 
haviour to grave women and virgins; jeered, 
mocked, and scoffed, asking us^Ifthe Spirit was not 
yet come ? And much more, which were tedious 
here to relate ; and all this while we have been 
seriously and silently sitting together, and waiting 
upon the Lord. So that by these things our inward 
and spiritual fellowship with God, and one with 
another, in the pure life of righteousness, hath not 
been hindered. But on the contrary, the Lord 
knowing our sufferings and reproaches for his tes- 
timony's sake, hath caused his power and glory 
more to abound among us, and hath mightily re- 
freshed us by the sense of his love, which hath 
filled our souls ; and so much the rather, as we 
found ourselves gathered into the name of the 

Prov.xviii. Lore/, whicli is the strong tower of the righteous; 

*^* whereby we felt ourselves sheltered from re- 

ceiving any inward hurt through their malice : 
and also that he had delivered us from that vain 
name and profession of Christianity, under which 
our opposers were not ashamed to bring forth 
those bitter and cursed fruits. Yea, sometimes in 
the midst of this tumult and opposition, God 
would powerfully move some or other of us by his 
Spirit, both to testify of that joy, which not- 
withstanding their malice we enjoyed, and power- 
fully to declare, in the evidence and demonstra- 
tion of the Spirit, against their folly and wicked- 
ness; so as the power of truth hath brought them 



OP WORSHIP. 375 

to some measure of quietness and stillness, and stopt 
the impetuous streams of their fury and madness: 
that even as of old Moses by his rod divided the ^LTdu^ 
waves of the Red Sea, that the Israelites might pass; vided the 
so God hath thus by his Spirit made a way for us in sp^/^^ 
the midst of this raging wickedness^ peaceably lo maketh 
enjoy and possess him, and accomplish our worship Thll^^ng 
to him : so that sometimes upon such occasions sev- waves. 
eral of our opposers an& interrupters have hereby 
been convinced of the truth, and gathered from he- 
ing persecutors to be sufferers with us. And let it not 
be forgotten, but let it be inscribed and abide for 
a constant remembrance of the thing, that in these 
beastly and brutish pranks, used to molest us in t^h prjl^.^kj 
our spiritual meetings, none have been more busy didnotthat 
than the young students of the universities, who were ©f tlle^ciTr. 
learning philosophy and divinity, (so called,) and gyt^om- 
manyof them preparing themselves for the mme'^/ry. "^* * 
Should we commit to writing all the abominations 
committed in this respect by the young fry of the 
clergy, it would make no small volume ; as the 
churches of Christ, gathered into his pure worship 
in Oxford and Cambridge in England, and Edinburgh 
and Aberdeen in Scotland, where the universities are, 
can well bear witness. ^ 

§. XIV. Moreover, in this we know, that we How the 
are partakers of the new covenants dispensation, and n'ant^-w^o^r- 
disciples of Christ indeed, sharing with him in that ship doth 
spiritual worship, which is performed in the Spirit the^new." 
and in truth ; because as he was, so are we in this 
world. . For the old covenant-worship had an out- 
ward glory, temple, and ceremonies, and was full of 
outward splendor ?Lnd majesty, having an outward 
tabernacle and altar, beautified with gold, silver, 
and precious stones ; and their sacrifices were con- 
fined to a particular place, even the outward 
Mount Sion ; and those that prayed, were to pray 
with their faces towards that outward temple : 
and therefore all this was to be protected by an 



376 



PROPOSITION XI. 



The new 
covenant- 
worship is 
inward. 
John xviii. 
36. 



€61. ii. 15. 



Carnal 

worships 
cannot 
stand with- 
out the 
arm of 
desh. 



outward arm. Nor could the Jews peaceably 
have enjoyed it, but when they were secured from 
the violence of their outward enemies : and therefore 
when at any time their enemies prevailed over them, 
their glory was darkened, and their sacrifices stopt ; 
and the face of their worship marred ; hence they 
complain, lament, and bewail the destroying of the 
temple, as a loss irreparable. But Jesus Christ, the 
author and institutor of the new covenant-worship, 
testifies, that God is neither to be worshipped in this 
nor that place, but in the Spirit and in Truth : and 
forasmuch as his kingdom is not of this world, neither 
doth his worship consist in it, or need either the wis' 
dom, glory, riches, or splendor of tliis world to beau- 
tify or adorn it; nor yet the outward />02^cr or arm 
of flesh to maintain, uphold, or protect it ; but it is 
and may be performed by those that are spiritually- 
minded, noth withstanding all the opposition, violence^ 
and malice of raew; because it being purely spiritual, 
it is out of the reach of natural men to interrupt or 
obstruct it. Even as Jesus Christ, the author thereof, 
did enjoy and possess his spiritual kingdom, while 
oppressed, persecuted, and rejected of men ; and as, 
in despite of the malice and rage of the devil, he 
spoiled principalities and powers, triumphing over themy 
and through death destroyed him that had the power 
of death, that is, the devil; so also all his followers 
both can and do worship him, not only without the 
arm of flesh to protect them, but even when op- 
pressed. For their worship being spiritual, is by the 
power of the spirit defended and maintained ; but 
such worships as are carnal, and consist in carnal and 
outward ceremonies and observations, need a carnal 
and outward arm to protect and defend them, else 
they cannot stand and subsist. And therefore it ap- 
pears, that the several worships of our opposers, both 
rapists and Protestants, are of this kind, and not the 
true spiritual and new covenant-worship of Chnst ; 
because, as hath been observed, they cannot stand 



Uj 



OP WORSHIP* 



377 



without the protection or countenance of the out- 
ward magistrate^ neither can be performed, if there 
be the least opposition : for they are not in the pa- 
tience oi Jesus ^ to serve and worship him with ^i^/"- 
ferings^ ignominies^ calumnies^ and reproaches. And 
from hence have sprung all those wars^ fightings^ 
and bloodshed among Christians^ ^vhWe each by the 
arm of flesh endeavoured to defend and protect 
their own way and worship : and from this also 
sprung up that monstrous opinion o^ persecution ; of 
which we shall speak more at length hereafter. 
I §.XV. But Fourthly; The nature of this wor- IV. 
ship, which is performed by the operation of the True wor- 
Spirit^ the natural man being silent, doth appear spmt"es- 
from these words of Christ, John iv. 23, 24. But the ^^^^^^^f^^ 
hour cometh, and now is, when the true worshippers 
shall worship the Father in Spirit and in Truth : for the 
Father seeketh such to worship him, God is a Spirits, and 
they that worship him, must worship him in Spirit and 
in Truth, This testimony is the more specially to 
be observed, for that it is both ihe first, chief est, and 
most ample testimony, which Christ gives us of his 
Christian worship, as different and contra-distin- 
guished from that under the law. For first, he show- 
eth that the season is now come, wherein the ivor- 
ship must he in Spirit and in Truth ;for the Father seek- 
eth such to worship him : so then it is no more a wor- 
ship consisting in outward observations, to be per- 
formed by man at set times or opportunities, which he 
can do in his own will, and by his own natural 
strength; for else it would not differ in matter, but 
only in some circumstances from that under the law. 
Next, as for a reason of this worship, we need not give ^*Jf cJ^g^ 
any other, and indeed none can give a better than gives for q 
that which CAW^^giveth, which I think should be spirit^** 
sufficient to satisfy every Christian, to wit, GOD IS 
A SPIRIT, and theythat worship him, must worship 
him in Spirit and in Truth, As this ought to be re- 
ceived, because it is the words of Christ, so also it 



378 



PROPOSITION XI. 



Arg. 



The glory 
of the 
outward 
temple. 



As Moses 
dirf i'roin 
outward, 
80 Christ 
delivers 
his from 
inward 
slavery. 



is founded upon so clear a demonstration of reason-- 
as sufficiently evinceth its verity. For Christ ex- 
cellently argues from the analogy that ought to be be- 
twixt the object., and the worship directed thereunto: 

God is a Spirit ; 

Therefore, he must he worshipped in Spirit. 

This is so certain, that it can suffer no contra- 
diction ; yea, and this analogy is so necessary to 
be minded, that under the law^ when God insti- 
tuted and appointed that ceremonial worship to 
the Jews^ because that worship was outward, that 
there might be an analogy., he saw it necessary to 
condescend to them as in a special manner, to dwell 
betwixt the Cherubims w ithin the tabernacle., and 
afterwards to make the temple of Jerusalem in a 
sort his habitation, and cause something of an out- 
ward glory and majesty to appear, by causing tire 
from heaven to consume the sacrifices., and filling 
the temple with a cloud: through and by which 
mediums., visible to the outward eye, he mani- 
fested himself proportionably to that outward wor- 
ship which he had commanded them to perform. 
So now under the new covenant., he seeing meet 
in his heavenly wisdom to lead his children in a. 
path more heavenly and spiritual^ and in a way 
more easy and familiar, and also purposing to dis- 
appoint carnal and outward observations^ that his 
may have an eye more to an inward glory and king- 
dom than to an outward^ he hath given us for an 
example hereof the appearance of his beloved 
Son, the Lord Jesus Christ, who (as lUoses deliv- 
ered the Israelites out of their outward bondage.^ 
and by outwardly destroying their enemies) hath 
delivered and doth dehver us by suffering, and 
dying by the hands of his enemies ; thereby tri- 
umphing over the devil, and his and our inward 
enemiesn and delivering us therefrom. He hath 
also instituted an inward ^nd spiritual worship: so 
that God now tieth not his people to^ the temple of 



OP woRSHrp. 379 

Jerusalem^ nor yet unto outward ceremonies and 
observations ; but taketh the heart of every Chris- 
tian ^or 2i temple to dwell in; and there immedi- 
ately appeareth, and giveth him directions how 
to serve him in any outward acts. Since, as 
Christ argucth, God is a Spirit^ he will now be 
worshipped in the Spirit, where he reveals him- 
self, and dwelleth with the contrite in heart. Now, 
since it is the heart of man that now is become 
the temple of God^ in which he will be worship- 
ped, and no more in particular outward temples, 
(since, as blessed Stephen said, out of the prophet, 
to the professing Jews of old, The most High dwell- 
eth not in temples made with hands ^ as before the 
glory of the Lord descended to fill the outward 
temple, it behoved to be purified and cleansed, 
and all polluted stuff removed out of it; yea, and 
the place for the tabernacle was overlaid with 
gold, the most precious and cleanest of metals; 
so also before God be worshipped in the inward 
temple of the heart, it must also be purged of its 
own filth, and all its own thoughts and imagin- 
ations, that so it may be fit to receive the Spirit 
of God, and to be actuated by it. And doth 
not this directly lead us to that inward silence^ of 
which we have spoken, and exactly pointed out } 
And further. This worship must be in truth ; in- 
timating, that this spiritual worship, thus actuated, 
is only and properly a true worship; as being that 
which, for the reasons above observed, cannot be 
counterfeited by the enemy, nor yet performed by 
the hypocrite. 

§. XVI. And though this worship be indeed 
very different from the divers established invented 
worships among Christians^ and therefore may seem 
strange to many, yet hath it been testified of, 
commended and practised, by the most pious of all 
sorts, in all ages, as by many evident testimonies 
might be provedL So that from th« professing 

$0 



380 PROPOSITION XI. 

and practising thereof, the name of Mystics hath 
-^ *^%*jj" arisen, as of a certain sect, generally commended 
sficsV ^ by all, whose writings are full both of the expla- 
Pa^lfts^^ nation and of the commendation of this sort of 
their in- woTship ; wherc they plentifully assert this inward 
7\sl^ ^ See introversion and abstraction of the mind^ as they call 
Saiicta So- it, from all images and thoughts^ and the prayer of 
fd An^nT* ^^^ will: yea, they look upon this as the height of 
Dom. 1657. Christian perfection ; so that some of them, though 
professed Papists^ do not doubt to affirm, That such 
^ as have attained this method of worship^ or are aiming 
at it^ (as in a book, called Sancta Sophia, put out 
The Eng- by the English Benedictines, printed at Doway, Anno 
dTctine^s^^ 1657. Tract. I. Sect. 2. cap. 5.) need not, nor ought 
testimony fQ trouble or busy themselves with frequent and unne- 
spiritual cessary confessions, with exercising corporal labours and 
ga?nstthelr ^^^t^'^i^^^^i ^^^ using of vocal Voluntary prayers, the 
masses and hearing of a number of masses, or set devotions, or 
tfons!^° exercises to saints, or prayers for the dead, or having 
solicitous and distracting cares to gain indulgences, by 
going to such and such churches, or adjoining one'^s self 
to confraternities, or entangling one^s self with vows 
and promises; because such kind of things hinder the 
sold from observing the operations of the Divine Spirit 
in it, and from having liberty to follow the Spirit 
whither it would draw her. And yet who knows 
not that in such kind of observations the very sub- 
stance of the Popish religion consisteth? Yet never- 
theless, it appears by this, and many other pas- 
sages, which out of their Mystic writers might be 
mentioned, how they look upon this tvorship as 
excelling all other; and that such as arrived here- 
unto, had no absolute need of the others : yea, 
(see the Life of Balthazar Alvares, in the same 
Sancta Sophia, Tract. III. Sect. 1 . cap. 7.) such as 
tasted of this, quickly confessed, that the other 
forms and ceremonies of worship were useless as to 
them; neither did they perform them as things 
necessary, but merely for order or example's sake. 



OP WORSHIP. 301 

And therefore, though some of them were so over- 
clouded with the common darkness of their pro- 
fession, yet could they affirm that this spiritual 
worship was still to be retained and sought for, even 
though it should be become necessary to omit their 
outward ceremonies. Hence Bernard^ as in many ^j'^JJ^^f 
other places, so in his Epistle to William^ abbot the Spirit 
of the same order, saith. Take heed to the rule of ^^^^^^^^^^ 
God; the kingdom of God is within you : and after- 
wards, saying, that their outward orders and rules 
should be observed, he adds; But otherwise, when 
it shall happen that one of these two must be omitted, 
in such a case these are much rather to be omitted 
than those former : for by how much the Spirit is 
more excellent and noble than the body, by so much 
are spiritual exercises more profitable than corporaL 
Is not that then the best of worships, which the 
best of men in all ages, and of all sects, have com- 
mended, and which is most suitable to the doc- 
trine of Christ? 1 say. Is not that worship to be 
followed and performed ? And so much the rather, 
as God hath raised a people to testify for it, and 
preach it, to their great refreshment and strength- 
ening, in the very face of the world, and notwith- 
standing much opposition ; who do not, as these Those 
Mystics, make of it a mystery, only to be at- Sidton- 
tained by a few men or women in a cloister ; or, fine that 
as their mistake was, after wearying themselves TcfSr.** 
with many outward ceremonies and observations, as 
if it were the consequence of such a labour ; but 
who in the free love of God, (who respects not 
persons, and was near to hear and reveal himself, 
as well to Cornelius, a centurion and a Roman, as 
to Simeon and Anna; and who discovered his glory 
to Mary, a poor handmaid, and to the poor shep- 
herds, rather than to the high priests and devout 
proselytes among the Jews,) in and according to 
his free love, finding that God is revealing and 
establishing this worship, and making many poor 



362 PROPOSITION XT. 

tradesmen, yea, young boys and girls, witnesses 
of it, do entreat and beseech all to lay aside their 
own will-worships, and voluntary acts, performed 
in their own wills, and by their own mere natural 
strength and power, without retiring out of their 
vain imaginations and thoughts, or feeling the 
pure Spirit of God to move and stir in them; that 
they may come to practise this acceptable wor- 
ship, which is in Spirit and in Truth, But against 
this worship they object; 

Obj. 1. §. XVII. First, It seems to be an unprofitable exer- 
cise for a man to be doin^r or thinking nothing ; and 
that one might be much better employed^ either in medi- 
tating upon some good subject, or otherwise praying to 
or praising God. 

Answ. I answer; That is not unprofitable, which is of 
absolute necessity before any other duty can be 
acceptably performed, as we have shown this 
waiting to be. Moreover, those have but a carnal 
and gross apprehension of God, and of the things 
of his kingdom, who imagine that men please him 
by their own workings and actings: whereas, as 
hath been shown, the first step for a man to fear 
God, is to cease from his own thoughts and imagi- 

i3a.i.i6.i7. nations, and suffer God's Spirit to work m him. 

We must ' 7 w 7 j n 

cease to do r or WO must cease to do evil, ere we learn to do well; 

learn to^do ^"^ ^^^^ meddling in things spiritual by man's own 

well. natural understanding, is one of the greatest and 
most dangerous evils that man is incident to ; be- 
ing that which occasioned our first parents'^ fall, to 
wit, a forwardness to desire to know things, and a 
meddling with them, both without and contrary to 
the Lord's command. 

Obj. 2. Secondly; Some object. If your tvorship merely 
consist in inwardly retiring to the Lord, and feeling of 
his Spirit arise in you, and then to do outward acts as 

Set times ^g ^^g [^d bu it, what need ye have public meetings 

and places «7 ^11 - ^ •* -F- 

for meet- at Set times and places, since every one may enjoy this 
"S3- at home? Or should not every one stay at home, until 



OP WORSHIP. 383 

they he particularly moved to go to such a place at such 
a time ; since to meet at set times and places seems to 
- be an outward observation and ceremony, contrary to 
what ye at other times assert ? 

1 answer, first; To meet at set times and places Answ. 
is not any religious act, or part of worship in itself; ^^^[^ 
but only an outward conveniency, necessary for our their use 
seeing one another, so long as we are clothed with asserTed! 
this outward tabernacle ; and therefore our meeting 
at set times and places is not a part of our wor- 
ship, but a preparatory accommodation of our out- 
ward man, in order to a public visible worship ; since 
we set not about the visible acts o( worship when we 
meet together, until we be led thereunto by the 
Spirit of God, Secondly, God hath seen meet, so 
long as his children are in this worlds to make use of 
the outward senses, not only as a means to convey 
spiritual life, as by speaking, praying, praising, Sfc. 
which cannot be done to mutual edification, but 
when we hear and see one another; but also to 
maintain an outward, visible testimony for his name 
in the world: he causeth the inward life (which is 
also many times not conveyed by the outward senses) 
the more to abound, when his children assemble 
themselves diligently together to wait upon him; 
so that as iron sharpeneth iron, the seeing of the faces Pr^x- 
one of another, w^hen both are inwardly gathered 
unto the life, giveth occasion for the life secretly 
to rise, and pass from vessel to vessel. And as many 
candles lighted, and put in one place, do greatly 
augment the light, and make it more to shine 
forth, so when many are gathered together into 
the same life, there is more of the glory of God, 
and his power appears, to the refreshment of each 
individual; for that he partakes not only of the 
light and life raised in himself, but in all the rest. 
And therefore Christ hath particularly promised a 
blessing to such as assemble together in his name, 
seeing he will be in the midst of them, Matth. xviii. 



384 



PROPOSITION XI. 



Assem- 



20. And the author to the Hebrews doth precisely 
prohibit the neglect of this duty, as being of very 
dangerous and dreadful consequence, in these 
words; Heb. x. 24. And let us consider one another^ 
to provoke unto love^ and to good works ; not forsaking 
biin of ^^^ assembling of ourselves together^ as the manner of 
ourselves some IS ; — For if we sin wilfully^ after that we have 
neeiected? ^'^^^^^^^ ^^^ knowledge of the truths there remaineth 
no more sacrifice for sins. And therefore the Lord 
hath shown that he hath a particular respect to 
such as thus assemble themselves together, be- 
cause that thereby a public testimony for him is 
upheld in the earth, and his name is thereby glo- 
rified; and therefore such as are right in their 
spirits^ are naturally drawn to keep the meetings of 
God^s people^ and never want a spiritual influence to 
lead them thereunto: and if any do it in a mere 
customary way, they will no doubt suffer condem- 
nation for it. Yet cannot the appointing of places 
and times be accounted a ceremony and observation^ 
done in man's will., in the ivorship of God, seeing 
none can say that it is an act of worship, but only 
a mere presenting of our persons in order to it, as 
is above said. Which that it was practised by the 
primitive church and saints, all our adversaries do 
acknowledge. 
Obj. 3. Lastly, Some object. That this manner of worship 

in silence is not to be found in all the scripture : 
Answ. I answer; We make not silence to be the sole 
In waiting matter of our worship; since, as I have said above, 
Spirits there are many meetings, which are seldom alto- 
guidance, prethcr silcut; some or other are still moved either 

silence is f , . j • xU' 

supposed, to preach, pray, or praise: and so in tnis our 
meetings cannot but be like the meetings of the 
primitive churches recorded in scripture, since our 
adversaries confess that they did preach and pray 
by the Spirit. And then what absurdity is it to 
suppose, thnt at some times the Spirit did not move 
them to these outward actsy and that then they 



OP WORSHIP. 385 

were silent ? Since we may well conclude they did 
not speak until they were moved ; and so no doubt 
had sometimes silence. Jlcts'u. 1. before the Spir- 
it came upon them, it is said, — They were all with 
one accord in one place ; and then it is said, The Spir- 
it suddenly came upon them ; but no mention is made 
of any one speaking at that time ; and I would 
willingly know what absurdity our adversaries 
can infer, should we conclude they were a while 
silent ? 

But if it be urged, That a whole silent meeting can- Inst. 
not be found in scripture ; 

I answer ; Supposing such a thing were not re- Answ. 
corded, it will not therefore follow that it is not 
lawful; since it naturally followeth from other ^i^^"? 
scripture precepts^ as we have proved this doth. For Srprof ed 
seeing the scripture commands to meet together, from scrip- 
and when met, the scripture prohibits prayers or reason. 
jore«c/imo'<?, but as the Spirit moveth thereunto; if 
people meet together, and the Spirit move not to 
such acts, it will necessarily follow that they must 
be silent. But further, there might have been many 
such things among the saints of o/t/, though not 
recorded in scripture; and yet we have enough in 
scripture^ signifying that such things were. For Job 
sat silent seven days with his friends together ; here 
was a long mlent meeting : see also Ezra ix. 4. and 
Ezekielxiv. 1. and xx. 1. Thus having shown the 
excellency of this worship^ proving it from scripture 
and reason, and answering the objections which are 
commonly made against it, which, though it may 
suffice to the explanation and proof of our propo- 
sition, yet I shall add something more particularly 
of preaching, praying, and singing, and so proceed 
to the following proposition. [^ 

§. XVIII. Preaching, as it is used both among what 
Papists and Protestants, is for one man to take some fs'^wUh'Sfe 
p'ace or verse of scripture, and thereon speak for Protes- 
an hour or two, what he hath studied and premedi- t&^J^.^ 



386 



PROPOSITION Xi. 



tvk'an'^ tated in his closet, and gathered together from his 
hour or own inventions, or from the writings and observa- 
^^^' tions of others ; and then having got it by heart, 
(as a school-boy doth his lesson,) he brings it forth, 
and repeats it before the people: and how much 
the more fertile and strong a man's invention is, and 
the more industrious and laborious he is in col- 
lecting such observations, and can utter them with 
the excellency of speech and human eloquence, so much 
the more is he accounted an able and excellent 
preacher. 
^/T hi ^^ ^^^^ ^^ oppose, that when the saints are met 

Vthe*"^ together, and every one gathered to the gift and 
Spirit. grace of God in themselves, he that ministereth, be- 
ing actuated thereunto by the arising of the^racein 
himself, ought to speak forth what the Spirit of God 
furnisheth him with ; not minding the eloquence and 
wisdom of ivords, but the demonstration of the Spirit 
and o( power: and that either in the interpreting 
some part of scripture, in case the Spirits which is 
the good remembrancer, lead him so to do, or oth- 
erwise words of exhortation, advice, reproof, and in- 
struction, or the sense of some spiritual experiences : 
all which will still be agreeable to the scripture, 
though perhaps not relative to, nor founded upon 
any particular chapter or verse, as a text. Now let us 
examine and consider which of these two sorts of 
preaching is most agreeable to the precepts of Christ 
and his apostles, and the primitive church, recorded 
in scripture? For, first, as to their preachim^ upon 
a text, if it were not merely customary or premedi- 
tated, but done by the immediate motion of the 
Spirit, we should not blame it ; but to do it as they 
do, there is neither precept norpractice, that ever 
I could observe, in the JYew Testament^ as a part 
of the instituted worship thereof. 
Object. But they allege. That Chnst took the hook o/lsaiah, 
and read out of it, and spake therefrom ; and that Peter 
preached from a sentence of the prophet Joel. 



\ 



I 



OP WORSHIP. 387 

I answer, That Christ and Peter did it not but Answ. 
as immediately actuated and moved thereunto by ^ peter'g 
the Spirit of God, and that without premeditation, speaking 
which I suppose our adversaries will not deny; in ^j^^^q^^^ 
which case we willingly approve of it. But what tation. 
is this to their customary conned way, without 
either waiting for or expecting the movings or 
leadings of the Spirit? Moreover, that neither 
Christ nor Peter did it as a settled custom or form, 
to be constantly practised by all the ministers of 
the church, appears, in that most of all the sermons 
recorded of Christ and his apostles in scripture were 
without this, as appears from Chrisfs sermon upon 
the mount, Mat. v. l.Sfc, Mark iv. 1. ^c. and PauVs 
preaching to the Athenians, and to the Jews, &lc. 
As then it appears that this method of preach- 
ing is not grounded upon any scripture precept, 
so the nature of it is contrary to the preaching of 
Christ under the new covenant, as expressed and 
recommended in scripture; for Christ, in sending 
forth his disciples, expressly mentioneth, that they 
are not to speak of or from themselves, or to fore- 
cast before hand, but that which the Spirit in the 
same hour shall teach them, as is particularly men- 
tioned in the three evangelists. Mat. x. 20. Mark 
xiii. 11. Luke xii. 12. Now if Christ gave this or- 
der to his disciples before he departed from them, 
as that which they were to practise during his 
abode outwardly with them, much more were they 
to do it after his departure, since then they were 
more especially to receive the Spirit, to lead them in 
all things, and to bring all things to their remembrance, 
John xiv. 26. And if they were to do so when 
they appeared before the magistrates and princes 
of the earth, much more in the worship of God, 
when they stand specially before him; seeing, as 
is above shown, his worship is to be performed in 
Spirit; and therefore after their receiving of the 
Holy Ghosts it is said, Acts ii. 4. They spake as the 

51 



ass 



PROPOSITION XL 



Spirit gave them utterance^ not what they had 
studied and gathered from books m their closets 
in a premeditated way. 
fuTltra- Franciscus Lambertus^ before cited, speaketh well 
bertus's and showeth their hypocrisy, Tract. 5. of Prophecy., 
again^s^the ^^^P* "i- raying. Where are they now that glory in 
priests' their inventions., who say^ a fine invention ! a fine 
ventkjns"*' ^^vcntion I This they call invention., which themselves 
and fig- have made up ; hut what have the faithful to do with 
such kind of invention ? It is not figments., nor yet 
inventions., that we will haviB, but things that are 
solid, invincible., eternal, and heavenly; not which 
men have invented, but which God hath revealed: 
for if we believe the scriptures, our invention profiteth 
nothing, but to provoke God to our ruin. And after- 
wards. Beware (saith he) that thou determine not 
precisely to speak what before thou hast meditated, 
whatsoever it be; for though it be lawful to deter- 
mine the text which thou art to expound, yet not at all 
the interpretation ; lest if thou so dost, thou take from 
the Holy Spirit that which is his, to wit, to direct 
thy speech, that thou mayest prophesy in the name of 
the Lord, void of all learning, meditation, and ex- 
perience, and as if thou hadst studied nothing at all, 
committing thy heart, ihy tongue, and thyself wholly 
unto his Spirit, and trusting nothing to thy former stud- 
ying or meditation ; but saying with thyself, in great 
confidence of the divine promise, The Lord will give 
a word with much power unto those that preach 
the gospel. But above all things be careful tfwu fol- 
low not the manner of hypocrites, who have writ- 
ten almost word for word what they are to say, as if 
they were to repeat some verses upon a theatre, hav- 
ing learned all their preaching as they do that act 
tragedies, ^nd afterwards, when they are in the 
place of prophesying, pray the Lord to direct their 
tongue ; but in the mean time, shutting up the way of 
the Holy Spirit, they determine to say nothing but 
what they have written, O unhappy kind of proph- 



OF WORSHIP* 389 

ets, yea^ and truly cursed^ which depend not upon 
God^s Spirit^ hut upon their own writings or medita- 
tion ! Why pray est thou to the Lord^ thou false prophet^ 
to give thee his holy Spirit^ by which thou mayest speak 
things profitable^ and yet thou repellest the Spirit ? Why 
preferrest thou thy meditation or study to the Spirit of 
God? Otherwise why committest thou not thyself to 
the Spirit? 

§. XIX. Secondly, This manner of preaching ^JJ® 
as used by them (considering that they also affirm mans wis- 
that it may be and often is performed by men who ^^„^^^, 
are wicked^ or void of true grace^ cannot only not get not 
edify the church, beget or nourish true faith, but ^***^" 
is destructive to it, being directly contrary to the 
nature of the Christian and apostolic ministry men- 
tioned in the scriptures: for the apostle preached 
the gospel not in the wisdom of words, lest the cross 
of Christ should be of none effect, 1 Cor. i. 17. But 
this preaching not being done by the actings and 
movings of God's Spirit, but by man's invention 
and eloquence, in his own will, and through his 
natural and acquired parts and learning, is in the 
wisdom of words, and therefore the cross of Christ 
is thereby made of none effect. The apostle's 
speech and preaching was not with enticing words 
of man''s wisdom, but in demonstration of the Spirit 
and of power, that the faith of their hearers should 
not stand in the wisdom of men, but in the power of 
God, \ Cor. ii. 3, 4, 5. But this preaching having 
nothing of the Spirit and power in it, both the 
preachers and hearers confessing they wait for no 
such thing, nor yet are oftentimes sensible of it, 
must needs stand in the enticing words of man's 
wisdom, since it is by the mere wisdom of man 
it is sought after, and the mere strength of man's 
eloquence and enticing words it is uttered ; and 
therefore no wonder if the faith of such as hear 
and depend upon such preachers and preachings 
stand in the wisdom of men, and not in the power 



390 



PROPOSITION XI. 



3. True 
church's 
method 
was to 
apeak by 
revelation. 



4. The Spi- 
rit is shut 
out by 
priests 
from being 
the teach- 
er. 



of God. The apostles declared, That they spake 
not in the v)ords which man's wisdom teacheth^ but which 
the Holy Ghost teacheth, 1 Cor. ii. 13. But these 
preachers confess that they are strangers to the 
Holy Ghost, his motions and operations, neither 
do they wait to feel them, and therefore they 
speak in the words which their own natural wis- 
dom and learning teach them, mixing them in, and 
adding them to, such words as they steal out of 
the scripture and other books, and therefore speak 
not what the Holy Ghost teacheth. 

Thirdly, This is contrary to the method and 
order of the primitive church mentioned by the 
apostle, 1 Cor. xiv. 30. &c. where in preaching every 
one is to wait for his revelation, and to give place 
one unto another, according as things are reveal- 
ed; but here there is no waiting for a revelation, 
but the preacher must speak, and not that which 
is revealed unto him, but what he hath prepared 
and premeditated before-hand. 

Lastly, By this kind of preaching the Spirit of 
God, which should be the chief instructer and 
teacher of God's people, and whose influence is 
that only which makes all preaching effectual and 
beneficial for the edifying of souls, is shut out, 
and man's natural wisdom, learning, and parts set 
up and exalted; which no doubt is a great and 
chief reason why the preaching among the gene- 
rality of Christians is so unfruitful and unsuccessful. 
Yea, according to this doctrine, the devil may 
preach, and ought to be heard also, seeing he both 
knoweth the truth, and hath as much eloquence 
as any. But what avails excellency of speech, if 
the demonstration and power of the Spirit be 
wanting, which toucheth the conscience ? We see 
that when the devil confessed to the truth, yet 
Christ would have none of his testimony. And as 
these pregnant testimonies of the scripture do 
prove this part of preaching to be contrary to 



OF WORSHIP. 



391 



the doctrine of Christ, so do they also prove that 
of ours before affirmed to be conformable there- 
unto. 

§. XX. But if any object after this manner, Have Object. 
not many been benefitted^ yea^ and both converted and 
edified by the ministry of such as have premeditated their 
preaching? Yea, and hath not the Spirit often concur- 
red by its divine infiuence with preachings thus premedi- 
tated, so as they have been powerfully borne in upon the 
souls of the hearers to their advantage? 

I answer. Though that be granted, which I shall Answ. 
not deny, it will not infer that the thing was good 
in itself, more than because Paid was met with by Paul per- 
Christ to the converting of his soul riding to Da- vvas"<^n- 
mascus to persecute the saints, that he did well in I^"^^^' ^^ 
so doing. Neitherparticular actions, nor yet whole persecut- 
congregations, as we above observed, are to be '"^ soo<^- 
measured by the acts of God's condescension in 
times of ignorance. But besides, it hath oftentimes 
fallen out, that God, having a regard to the simpli- 
city and integrity either of the preacher or hear- 
ers, hath fallen in upon the heart of a preacher by 
his power and holy influence, and thereby hath led 
him to speak things that were not in his premedi- 
tated discourse, and which perhaps he never 
thought on before ; and those passing ejaculations, 
and unpremeditated but living exhortations, have 
proved more beneficial and refreshing both to 
preacher and hearers than all their premeditated 
sermons. But all that will not allow them to con- 
tinue in these things which in themselves are not 
approved, but contrary to the practice of the apos- 
tles, when God is raising up a people to serve him, 
according to the primitive purity and spirituality ; 
yea, such acts of God''s condescension, in times of 
darkness and ignorance, should engage all more 
and more to follow him, according as he reveals 
his most perfect and spiritual way^ 



392 



PROPOSITION XI. 



II. §. XXI. Having hitherto spoken of preachings 

how ^S:^'^' ^^^ ^^ ^^ ^^ ^^ speak of prayings concerning which 
outward is the like controversy ariseth. Our adversaries, 
^uished whose religion is all for the most part outside, and 
fr3aiThe such whosc acts are the mere product of man's 
natural will and abilities, as they can preach, so 
can they pray when they please, and therefore have 
their set particular prayers. I meddle not with the 
controversies among themselves concering this, 
some of them being for set prayers, as a liturgy, 
others for such as are conceived extempore: it suf- 
fices me that all of them agree in this. That the 
motions and influence of the Spirit of God are not 
necessary to be previous thereunto ; and therefore 
S^tf^es^^ they have set times in their public worship, as be- 
to preach forc and after preaching, and in their private de- 
deny^the' ^o^iou, as moming and evening, and before and 
Spirit. after meat, and other such occasions, at which they 
precisely set about the performing of their pray- 
ers, by speaking words to God, whether they feel 
any motion or influence of the Spirit or not; so 
that some of the chiefest have confessed that they 
have thus prayed without the motions or as- 
sistance of the Spirit, acknowledging that they 
sinned in so doing ; yet they said they looked upon 
it as their duty so to do, though to pray without 
the Spirit be sin. We freely confess that prayer 
is both very profitable, and a necessary duty com- 
manded, and fit to be practised frequently by all 
Christians; but as- we can do nothing without 
Christ, so neither can we pray without the con- 
currence and assistance of his Spirit. But that 
the state of the controversy may be the better un- 
derstood, let it be considered, first, that prayer 
What in- is two-fold, inward and outward. Inward prayer 
is that secret turning of the mind towards God, where- 
by, being secretly touched and awakened by the 
light of Christ in the conscience, and so bowed 
down under the sense of its iniquities, unworthi- 



ward pray 
eris. 



OP WORSHIP. 393 

ness, and misery, it looks up to God, and joining 
with the secret shinings of the seed of God^ it 
breathes towards him, and is constantly breathing 
forth some secret desires and aspirations towards 
him. It is in this sense that we are so frequently 
in scripture commanded to pray continually^ Luke 
xviii. 1. 1 Thess. v. 17. Eph. vi. 18. Luke xxi. 36. 
which cannot be understood of outward prayer^ he^ 
cause it were impossible that men should be al- 
ways upon their knees, expressing words o^ prayer ; 
and this would hinder them from the exercise of 
those duties no less positively commanded. Out- What out- 
ward prayer is, when as the Spirit, being thus in 7^3.^^^^* 
the exercise of inward retirement, and feeling the 
breathing of the Spirit of God to arise powerfully 
in the soul, receives strength and liberty by a su- 
peradded motion and influence of the Spirit to 
bring forth either audible sighs^ groans^ or words^ 
and that either in public assemblies, or in private, 
or at meat, &c. 

As then inward prayer is necessary at all times^ so, inward 
so long as the day of every man's visitation lasteth, cS^i^at' 
he never wants some influence, less or more, for ^^ times. 
the practice of it; because he no sooner retires 
his mind, and considers himself in God's presence, 
but he finds himself in the practice of it. 

The outward exercise of prayer^ as needing a Outward 
greater and superadded influence and motion of the SSrJe- 
Spirit, as it cannot be continually practised, so q^'re a su- 
neither can it be so readily, so as to be effectually rnfluence. 
performed, until his mind be some time acquainted 
with the inward; therefore such as are diligent and 
watchful in their minds, and much retired in the 
exercise of this inward prayer^ are more capable 
to be frequent in the use of the outward^ be- 
cause that this holy influence doth more constant- 
ly attend them, and they being better acquainted 
with, and accustomed to, the motions of God^s Spir-* 
it J can easily perceive and discern them. And in- 



394 PROPOSITION XI. 

deed, as such who are most diligent have a near ac- 
cess to God, and he taketh most delight to draw 
them by his Spirit to approach and call upon him, 
so when many are gathered together in this watch- 
ful mind, God doth frequently pour forth the Spirit 
o^ prayer among them and stir them thereunto, to 
the edifying and building up of one another in 
love. But because this outward prayer depends 
upon the inward,, as that which must follow it, and 
cannot be acceptably performed but as attended 
Wecannot with a Superadded influence and motion of the 
timers to Spirit^ therefore cannot we prefix set times to pray 
speak and outwardly,, SO as to lay a necessity to speak words 
^^^^' at such and such times, whether we feel this heav- 
enly influence and assistance or no ; for that we 
judge were a tempting of God, and a coming 
before him without due preparation. We think it 
fit for us to present ourselves before him by this 
inward retirement of the mind,, and so to proceed 
further, as his Spirit shall help us and draw us 
thereunto; and we find that the Lord accepts of 
this, yea, and seeth meet sometimes to exercise us 
in this silent place for the trial of our patience,) 
without allowing us to speak further, that he may 
teach us not to rely upon outward performances,) 
or satisfy ourselves, as too many do, with the say- 
ing of our prayers ; and that our dependence upon 
him may be the more firm and constant, to wait 
for the holding out of his sceptre,, and for his al- 
lowance to draw near unto him, with greater 
freedom and enlargement of Spirit upon our hearts 
towa'-ds him. Yet nevertheless we do not deny but 
sometimes God, upon particular occasions, very 
suddenly, yea, upon the very first turning in of 
the mind,, may give power and liberty to bring 
forth words or acts of outward prayer^ so as the 
soul can scarce discern any previous motion, but 
the influence and bringing forth thereof may be as 
it were simul 8r semel: nevertheless that saying of 



OP Worship. 



395 



Bernard is true, that all prayer is lukewarm which 
hath not an inspiration preceding it. Though we 
affirm that none ought to go about prayer without 
this motion, jet we do not deny but such sin as ne- Such sin 
gleet prayer ; but their 5m is in that they come not lectlng^^' 
to that place where they may feel that which would pj^ayer. 
lead them thereunto. And therefore we question 
not but many, through neglect of this inward 
watchfulness and retiredness of 7nind^ miss many 
precious opportunities to pray, and thereby are 
guilty in the sight of God ; yet would they sin if 
they should set about the act until they first felt 
the influence. For as he grossly offends his master a forward 
that lieth in his bed and sleeps, and neglects to do less s^r-^" 
his master^s business; yet if such a one should sud- vantan- 
denly get up, without putting on his clothes, or hSXty!' 
taking along with him those necessary tools and 
instruments^ without which he could not possibly 
work, and should forwardly fall a doing to no pur- 
pose, he would be so far thereby from repairing 
his former/aw//, that he would justly incur a new 
censure: and as one that is careless and other- 
ways busied may miss to hear one speaking unto 
him, or even not hear the bell of a clock, though 
striking hard by him, so may many, through neg- 
ligence, miss to hear God oftentimes calling upon 
them, and giving them access to pray unto him; 
yet will not that allow them, without his liberty, 
in their own wills to fall to work. 

And lastly. Though this be the only true and 
proper method of prayer, as that which is alone 
acceptable to God, yet shall we not deny but he intimesof 
oftentimes answered the prayers and concurred ood d!? 
with the desires of some, especially in times of f.^^^:" ^^^^ 

11 111* I tneir pray- 

darkness^ who have greatly erred herem; so that ers. 
some that have sat down in formal prayer^ though 
far wrong in the matter as well as manner, with- 
out the assistance or influence of God^s Spirit, yet 
have found him to take occasion therethrougb to 



396 



PROPOSITION XI. 



break in upon their souls, and Avonderfully tender 
and refresh them; yet as in preaching and else- 
where hath afore been observed, that will not 
prove any ^nch. practices^ or be a just let to hinder 
any from coming to practice that pure^ spiritual^ and 
acceptable prayer^ which God is again restoring and 
leading his people into, out of all superstitions and 
mere empty formalities. The state of the controversy^ 
and our sense thereof, being thus clearly stated, 
will both obviate many objections^ and make the 
^^^I'^ra^'^i answer to others more brief and easy. I shall first 
er proved provc this Spiritual prayer by some short consider- 
tSr^^"^ ations from scripture., and then answer the objec- 
tions of our opposers, which will also serve to 
refute their method and manner thereof. 
L §. XXII. And First, That there is a necessity 

God's Spi- Qf \\{y^ inward retirement of the mind as previous to 
felt to prayer., that the Spirit may be felt to draw there- 
mhTdt'o^ unto, appears, for that in most of those places 
prayer. wlicrc prayer is commanded, watching is prefixed 
thereunto, as necessary to go before, as Matt. xxiv. 
42. Mark xiii. 33. and xiv. 38. Luke xxi. 36. from 
which it is evident that this watching was to go be- 
fore prayer. Now to what end is this watching^ or 
what is it, but a waiting to feel God^s Spirit to draw 
unto />ra?/cr, that so it may be done acceptably.^ 
liph.vi.is. for since we are to pray always in the Spirit., and 
cannot pray of ourselves without it acceptably, 
this watching must be for this end recommended 
to us, as preceding /?r«yer, that we may watch and 
w^ait for the seasonable time to pray., which is when 
the Spirit moves thereunto. 
II. Secondly, This necessity of the Spirit's moving 

w« know and concurrence appears abundantly from that of 
t°o°pray'but the apostle Paid, Rom. viii. 26, 27. Likewise the 
as the Spi- Spirit olso helpeth our infirmities : for we know not 
^^^' what we should pray for as we ought; but the Spirit 
itself maketh intercession for us with groanings which 
cannot be uttered. And he that searcheth the hearts 



I 



OF WORSHIP. 397 

knoweth what is the. mind of the Spirit^ because he 
maketh intercession for the saints according to the will 
of God. Which first holds forth the incapacity of 
men as of themselves to prav or call upon God in 
their own wills, even such as have received the 
faith of Christy and are in measure sanctified by it, 
as was the church o^ Rome., to which the apostle 
then wrote. Secondly., It holds forth that which caii 
only help and assist men to pray, to wit, the Spirit, 
as that without which they cannot do it accept- 
ably to God, nor beneficially to their own souls. 
Thirdly., The manner and way of the Spirit's inter- 
cession, with sighs and groans which are unutterable. 
And Fourthly., That God receiveth graciously the 
prayers of such as are presented and offered unto 
himself by the Spirit, knoiving it to be according to 
his will. Now it cannot be conceived but this 
order of prayer thus asserted by the apostle, is 
most consistent with those other testimonies of 
scripture, commending and recommending to us 
the use of prayer. From which I thus argue. 

If any man know not how to pray., neither can do it Arg. 
without the help of the Spirit^ then it is to no purpose for 
him., but altogether unprofitable., to pray without it. 

But the first is true^ therefore also the last. 

Thirdly, This necessity of the Spirit to true IIL 
prayer appears from Eph. vi. 18. and Jude 20. Prayai- 
where the apostle commands to pray always in the the^spil-it, 
Spirit., and watching thereunto; which is as much as ^^watch- 
if he had said, that we were never to pray with- Imto. ^^^ 
out the Spirit, or watching thereunto. And Jude 
showeth that such prayers as are in the Holy Ghost 
only, tend to the building up of ourselves in our most 
holy faith. 
Fourthly, The apostle Paul saith expressly, 1 Cor, IV. 
xii. 3. That no man can soy that Jesus is the Lord but by ^^" *^,^"' 
the Holy Ghost: If then Jesus cannot be thus rightly Christ 
named but by the Holy Ghost, far less can he be by the^Ho- 
acceptably called upon. Hence the same apostle ly Ghost. 



398 



PROPOSITION XL 



V. 

God will 
not hear 
the pray- 
ers of the 
wicked. 



VI. 

All sacri- 
fice is sin, 
not offer- 
ed by the 
Spirit. 



declares, 1 Cor, xiv. \5. that he wiU pray with the 
Spirit^ Si'c. A clear evidence that it was none of 
his method to praj without it. 

But Fifthly, AWprayer without the Spirit is abom- 
ination^ such as are the prayers of the wicked^ Prov. 
xxviii. 9. And the confidence that the saints have 
that God will hear them is, if they ask any thing ac- 
cording to his will, I John v. 14. So if the prayer 
be not according to his will, there is no ground of 
confidence that he will hear. Now our adversaries 
will acknowledge that prayers without the Spirit 
are not according to the will of God, and therefore 
such as pray without it have no ground to expect 
an answer; for indeed to bid a man pray without 
the Spirit is all one as to bid one see without eyes, 
work without hands, or go without feet. And to 
desire a man to fall to prayer ere the Spirit in 
some measure less or more move him thereunto, 
is to desire a man to see before he opens his eyes, 
or to walk before he rises up, or to work with his 
hands before he moves them. 

§. XXIII. But lastly, From this false opinion of 
praying without the Spirit, and not judging it ne- 
cessary to be waited for, as that which may be felt 
to move us thereunto, hath proceeded all the su- 
perstition and idolatry that is among those called 
Christians, and those many abominations where- 
with the Lord is provoked, and his Spirit grieved ; 
so that many deceive themselves now, as the Jews 
did of old, thinking it sufficient if they pay their 
daily sacrifices, and offer their customary obla- 
tions; from thence thinking all is well, and cre- 
ating a false peace to themselves, as the whore in 
the Proverbs, because they have offered up their 
sacrifices of morning and evening prayers. And 
therefore it is manifest that their constant use of 
these things doth not a whit influence their lives 
and conversations, but they remain for the most 
part as bad as ever. Yea, it is frequent both among 



OF WORSHIP... 399 

Papists and Protestants^ for them to leap as it were 
out of their vain, light, and profane conversa- 
tions at ihe\v set hours and seasons^ and fall to their 
customary devotion; and then, when it is scarce 
finished, and the words to God scarce out, the 
former profane talk comes after it; so that the 
same wicked profane spirit of this world actuates 
them in both. If there be any such thing as vain 
oblations^ or prayers that are abomination^ which God 
heareth not, (as is certain there are, and the scrip- 
ture testifies, Isa. Ixvi. 3. Jer. xiv. 12.) certainly 
such prayers as are acted in man's will, and by his 
own strength, without God's Spirit, must be of that 
number. 

§. XXIV. Let this suffice for proof I shall 
now proceed to answer their objections, when I 
have said something concerning joining in prayer fnz'y^^tns, 
with others. Those that pray together with one in. prayer 
accord use not only to concur in their spirits, but ers.^^ ^^^' 
also in the gesture of their body, which we also 
willingly approve of It becometh those who ap- • 
proach before God to pray, that they do it with 
bowed knees, and with their heads uncovered, which is 
our practice. 

But here ariseth a controversy, Whether it be Obj. 1. 
lawful to join with others by those external signs of rev- 
erence, albeit not in heart, who pray formally, not 
waiting for the motion of the Spirit, nor judging it ne- 
cessary. 

We answer. Not at all ; and for our testimony Answ. 
in this thing we have suffered not a little. For 
when it hath fallen out, that either accidentally. The reason 
or to witness against their worship, we have been ^nnotroin 
present during the same, and have not found it>"P'"ayer 
lawful for us to bow with them thereunto, they 
have often persecuted us, not only with re- 
proaches, but also with strokes and cruel beat- 
ings. For this cause they used to accuse us of 
pride, profanity, and madness, as if we had no re- 



400 



PROPOSITION XI. 



Obj.l 



Answ. 



Shall we 
confirm 
the hypo- 
crites 
when 
praying ? 



spect or reverence to the worship of God, and as if 
we judged none could praj, or were heard of God, 
but ourselves. Unto all which, and many more 
reproaches of this kind, we answer briefly and mod- 
estly, That it sufficeth us that we are found so 
doing, neither through pride, nor madness, nor 
profanity, but merely lest we should hurt our 
consciences ; the reason of which is plain and evi- 
dent: for since onv principle and doctrine oblige us 
to believe that the prayers of those who themselves 
confess they are not actuated by the Spirit are abomi- 
nations, how can we with a safe conscience join with 
them.^ 

If they urge. That this is the height of uncharita- 
bleness and arrogancy, as if we judged ourselves always 
io pray by the Spirit'' s ^notion, but they 7iever; as if we 
vjere never deceived by praying without the motions of 
the Spirit, and that they ivere never actuated by it, see- 
ing albeit they judge not the motion of the Spirit always 
necessary, they confess nevertheless that it is very 
profitable and comfortable, and they feel it often influ- 
encing them ; which that it sometimes falls out we cannot 
deny ; 

To all which I answer distinctly. If it were their 
known and avowed doctrine not to pray without 
the motion of the Spirit, and that, seriously hold- 
ing thereunto, they did not bind themselves to 
pray at certain prescribed times precisely, at which 
times they determine to pray, though without the 
Spirit, then indeed we might be accused of un- 
charitableness and pride, if we never joined with 
them ; and if they so taught and practised, I doubt 
not but it would be lawful for us so to do, un- 
less there should appear some manifest and evi- 
dent hypocrisy and delusion. But seeing they 
confess that they pray without the Spirit, and seeing 
God hath persuaded us that such prayers are a- 
bominable, how can we with a safe conscience join 
with an abomination ? That God sometimes conde- 



OP WORSHIP. 



401 



scends to them, we do not deny ; although now, 
when the spiritual worship is openly proclaimed, and 
all are invited unto it, the case is otherwise than 
in those old times of apostacy and darkness ; and 
therefore, albeit any should begin to pray in our 
presence, not expecting the motion of the Spirit; 
yei if it manifestly appear that God in condescen- 
sion did concur with such a one, then accord- 
ing to God's will we should not refuse to join also; 
but this is rare, lest thence they should be con- 
firmed in their false principle. And although this 
seems hard in our profession, nevertheless it is so 
confirmed by the authority both of scripture and 
right reason, that many convinced thereof have 
embraced this part before other truths^ which were 
easier, and, as they seemed to some, clearer. Among 
whom is memorable of late years Alexander Skein, 
a magistrate of the city of Aberdeen^ a man very 
modest, and very averse from giving offence to 
others, who nevertheless being overcome by the 
power of Truth in this matter, behoved for this 
cause to separate himself from the public assem- 
blies and prayers, and join himself unto us; who 
also gave the reason of his change, and likewise 
succinctly, but yet substantially, comprehended 
this controversy concerning worship in some short 
questions, which he offered to the public preachers 
of the city, and which 1 think meet to insert in this 
place. 

1. Whether or not should an act of God^s worship ^^^^^. 
begone about without the motions, leadings, and actings of A.Skein 
of the Holy Spirit ? fo Te'^^ 

2. If the motions of the Spirit be necessary to every preachers 
particular duty, whether should he be waited upon, that deen^^^ ' 
all our acts and words may be according as he gives ut- 
terance and assistance ? 

3. Whether every one that bears the name of a Chris- 
tian, or professes to be a Protestant, hath such an uniu' 



402 



PROPOSITION XI. 



terrupted measure thereof^ that he may^ without waitings 
1 1 go immediately about the duty ? 

4. If there be an indisposition and unfitness at some 
iim^s for such exercises^ at least as to the spiritual and 
lively performance thereof ivhether ought they to be per' 
formed in that case^ arid at that time? 

5. If any duty be gone about ^ under pretence that it is 
in obedience to the external commxind^ without the spirit- 

^ ual life and motion necessary^ whether such a duty thus 

performed can in faith be expected to be accepted of 
Y God. and not rather reckoned as a bringing of strange 

l\ Lev.xvi.i.yj^g^g^Qy,g the Lord^ seeing it is performed at best by 

the strength of natural and acquired parts, and not by 
the strength and assistance of the Holy Ghost, which was 
typified by the fire that came down from heaven, 
which alone behoved to consume the sacrifice and no 
other? 

6. Whether duties gone about in the mere strength of 
natural and acquired parts, whether in public or plicate, 
be not as really, upon the matter, an image of man^s in- 
vention as the popish worship, though not so gross in the 
outward appearance? jltid therefore whether it be not 
as real superstition to countenance any worship of that 
nature, as it is to countenance popish worship, though 
there be a difference in the degree ? 

7. Whether it be a ground of offence or just scandal 
■ . to countenance the worship of those whose professed 
I \ principle it is neither to speak for edification, nor to 

pray, but as the Holy Ghost shall be pleased to assist 
them in some measure less or more ; without which they 
rather choose to be silent, than to speak without this in- 
fluence ? 

Unto these they answered but very coldly and 
faintly, whose answers likewise long ago he re- 
futed. 
We must Seeing then God hath called us to his spiritual 
ourwft- worship, and to testify against the human and 
nessiagfor voluntary worships of the apostacy, if we did 
j ° ' not this way stand immoveable to the truth re- 



Civen to 
*rotes- 



OP WORSHIP. 403 

vealed, but should join with them, both our testi- 
mony for God would be weakened and lost, and 
it would be impossible steadily to propagate this 
worship in the world, whose progress we dare 
neither retard nor hinder by any act of ours : though 
therefore we shall lose not only worldly honour, 
but even our lives. And truly many Protestants^ 
through their unsteadiness in this thing, for poli- 
tic ends complying with the Popish abominations,, 
have greatly scandalized their profession, and hurt 
the reformation ; as appeared in the example of 
the Elector of Saxony ; who, in the convention at Elector of 
Angshurg^ in the year 1530, being commanded by scar-I'Ji^ 
the Emperor Charles the Fifth to be present at the |J^ 
mass^ that he might carry the sword before him, tants] 
according to his place ; which when he justly 
scrupled to perform, his preachers taking more 
care for their prince's honour than for his con- 
science, persuaded him that it was lawful to dp 
it against his conscience. Which was both a very 
bad example, and great scandal to the reformation, Secondly, 
and displeased many; as the author of the History ^^ii^^^"^^ 
of the Council of Trent,, in his first book, well ob- spiritual 
serves. But now I hasten to the objections of our TwTred.^" 
adversaries against this method of praying. 

§. XXV. First ; They object. That if such partic- Obj. I. 
ular influences were needful to outward acts of worship^ 
then they should also be needful to inward acts,, to wit, 
desire and love to God. But this is absurd; Therefore 
also that from whence it follows, 

I answer; That which was said in the state of Answ. 
the controversy cleareth this ; because, as to those 
general duties, there never wants an influence, so 
long as the day of a man's visitation lasteth; during 
which time God is always near to him, and wrestling 
with him by his Spirit, to turn him to himself; so 
that if he do hut stand still, and cease from his 
evil thoughts, the Lord is near to help him, &c. 
But as to the outward acts of prayer, they need ^ 

53 



404 



PROPOSITION XI. 



ill 



Obj.2. 



Answ. 



!( 



Obj. 3. 

Prov. xxi. 
4. 



Answ. 



How acts 
of nature 
differ from 
the Spirit's, 



more special motion and influence, as hath been 
proved. 

Secondly ; They object, That it might he also al- 
leged^ that men ought not to do moral duties^ as children 
to honour their parents^ men to do right to their neigh- 
bours^ except the Spirit move them to it. 

I answer ; There is a great difference betwixt 
these general duties betwixt man and man, and the 
particular express acts of worship towards God : the 
one is merely spiritual, and commanded by God to 
be performed by his Spirit; the other answer their 
end, as to them whom they are immediately di- 
rected to and concern, though done from a mere 
natural principle of self-love; even as beasts have 
natural affections one to another, and therefore may 
be thus performed. Though I shall not deny, but 
that they are not works accepted of God, or bene- 
ficial to the soul, but as they are done in the fear 
of God, and in his blessing, in which his children 
do all things, and therefore are accepted and bless- 
ed in whatsoever they do. 

Thirdly; They object. That if a wicked man 
ought not to pray without a motion of the Spirit, because 
his prayer would be sinful; neither ought he to plough by 
the same reason, because the ploughing of the wick- 
ed, as well as his praying, is sin. 

This objection is of the same nature with the 
former, and therefore may be answered the same 
way; seeing there is a great difference betwixt 
natural acts, such as eating, drinking, sleeping, and 
seeking sustenance for the body, (which things man 
hath common with beasts,) and spiritual acts. And 
it doth not follow, because man ought not to go 
about spiritual acts without the Spirit, that there- 
fore he may not go about natural acts without it. 
The analogy holds better thus, and that for the 
proof of our affirmation. That as man for the 
going about natural acts needs his natural spirit ; 
so to perform spiritual acts he needs the Spirit o^ 



OF WORSHIP. 405 

God. That the natural acts of the wicked and 
unregenerate are sinfuU is not denied; though 
not as in themselves, but in so far as man in 
that state is in all things reprobated in the sight 
of God. 

Fourthly; They object, That wicked men may, Obj. 4. 
according to this doctrine^ forbear to pray for years to- 
gether^ alleging^ they want a motion to it, 

I answer; The false pretences of wicked men Answ. 
do nothing invalidate the truth of this doctrine; 
for at that rate there is no doctrine of Christ, 
which men might not set aside. That they ought 
not to pray without the Spirit^ is granted ; but then 
they ouffht to come to that place of watching', That wick- 

J nj 1 ^ ^ o ' ea men 

where they may be capable to feel the Spirit's neglect 
motion. They sin indeed in not praying; but the {jjf^^of 
cause of this sin is their not watching : so their the spirit 
neglect proceeds not from this doctrine, but from *° ^^^^' 
their disobedience to it; seeing if they did pray 
without this, it would be a double sin, and no ful- 
filling of the command to pray: nor yet would 
their prayer, without this Spirit, be useful unto 
them. And this our adversaries are forced to 
acknowledge in another case : for they say, It is 
a duty incumbent on Christians to frequent the sacra- 
ment of the Lord^s supper, as they call it; yet they 
say, JYo man ought to take it unworthily : yea, they 
plead, that such as find themselves unprepared, 
must abstain; and therefore do usually excommu- 
nicate them from the table. Now, though according 
to them it be necessary to partake of this sacra- 
ment; yet it is also necessary that those that do 
it, do first examine themselves, lest they eat and 
drink their own condemnation: and though they 
reckon it sinful for them to forbear, yet they ac- 
count it more sinful for them to do it without this 
examination. 

Fifthly; They object Jets viii. 22. where Peter Obj. 5, 
commanded Simon Magus, that wicked sorcerer^ to 



406 



PROPOSITION XI. 



Answ. 



The sor- 
cerer may 
pray, but 
not with- 
out repent- 
ance. 



Obj. 6. 



Answ. 



III. 

Of singing 
psalms. 



pray; from thence inferring, That vjicked men may 
and ought to pray. 

I answer; That in the citing of this place, as I 
have often observed, they omit the first and chief- 
est part of the verse, which is thus, ^ds viii. verse 
22. Repent therefore of this thy wickedness^ and pray 
God, if perhaps the thought of thine heart may be 
forgiven thee: so here he bids him first Repent. 
Now the least measure of true repentance cannot 
be without somewhat of that inward retirement of 
the mind which we speak of: and indeed were true 
repentance goeth first, we do not doubt but the 
Spirit of God will be ne,^r to concur with, and in- 
fluence such to pray to and call upon God. 

And Lastly; They object. That many prayers 
begun without the Spirit have proved effectual ; and that 
the prayers of wicked men have been heard, and found 
acceptable, as Ahab's. 

This objection was before solved. For the acts 
of God's compassion and indulgence at some times, 
and to some persons, upon singular extraordinary 
occasions, are not to be a rule of our actions. For 
if we should make that the measure of our obedi- 
ence, great inconveniences would follow; as is 
evident, and will be acknowledged by all. Next, 
we do not deny, but wicked men are sensible of 
the motions and operations of God's Spirit often- 
times, before their day be expired; from which 
they may at times pray acceptably; not as remain- 
ing altogether wicked, but as entering into piety, 
from whence they afterwards fall away. 

§. XXVI. As to the singing of psalms, there 
will not be need of any long discourse; for that 
the case is just the same as in the two former of 
preaching and prayer. We confess this to be a 
part of God's worship, and very sweet and re- 
freshing, when it proceeds from a true sense of 
God's love in the heart, and arises from the di- 
vine influence of the Spirit, which leads souls to 



OF WORSHIP. 407 

breathe forth either a sweet harmony, or words jfj^®,^[. 
suitable to the present condition ; whether they ous sound. 
be words formerly used by the saints, and record- 
ed in scripture, such as the Psalms of David, or 
other words; as were the hymns and songs of 
Zacharias, Simeoti, and the blessed Virgin Mary. 
But as for the formal customary way of singing, it But formal 
hath no foundation in scripture, nor any ground no^ground 
in true Christianity : yea, besides all the abuses i"^' scrip- 
incident to prayer and prcachi7ig, it hath this more 
peculiar, that oftentimes great and horrid lies 
are said in the sight of God : for all manner of Profane 
wicked- profane people take upon them to person- David^s*^ 
ate the experiences and conditions of blessed conditions 
David; which are not only false, as to them, but 
also to some of more sobriety, who utter them 
forth : as where they will sing sometimes, Psalm 
xxii. 1 4. — My heart is like ivax, it is melted in the midst 
of my bowels : and verse 15. My strength is dried up 
like a potsherd, and my tongue cleaveth to my jaws; 
and thou hast brought me into the dust of death : and 
Psalm vi. 6. / am weary with my groaning, all the 
night make I my bed to swim : I water my couch with 
my tears : and many more, which those that speak 
know to be false, as to them. And sometimes 
will confess just after, in their prayers, that they 
are guilty of the vices opposite to those virtues, 
which but just before they have asserted them- 
selves endued with. Who can suppose that God 
accepts of such juggling? And indeed such singing 
doth more please the carnal ears of men, than the 
pure ears of the Lord, who abhors all lying and 
hypocrisy. 
That singing then that pleaseth him must proceed 
from that which is PURE in the heart, (even from 
the Word of Life therein,) in and by which, richly 
dwelling in us, spiritual songs and hymns are return- 
ed to the Lord, according to that of the apostle, 
Col. iii. 16. 



408 



PROPOSITION XI. 



Artificial 
music. 



But as to their artificial music, either by organs, 
or other instruments, or voice, we have neither 
example nor precept for it in the New Testa- 
ment. 

§. XXVII. But Lastly; The great advantage 
of this true worship of God, which we profess and 
practise, is, that it consisteth not in man's wisdom, 
doVJf ^this ^^^^' ^^ industry ; neither needeth the glory, pomp, 
world at- riches, nor splendor of this world to beautify it, 
inward^'^ as being of a spiritual and heavenly nature ; and 
worship, therefore too simple and contemptible to the nat- 
ural mind and will of man, that hath no delight 
to abide in it, because he finds no room there for 
his imaginations and inventions, and hath not the 
opportunity to gratify his outward and carnal 
senses : so that this form being observed, is not 
likely to be long kept pure without the power ; 
for it is of itself so naked without it, that it hath 
nothing in it to invite and tempt men to dote up- 
on it, further than it is accompanied with the pow- 
worsWp"^^ er. Whereas the w^orship of our adversaries, be- 
pieases ing performed in their own wills, is self-pleasing, 
^^ ' as in which they can largely exercise their natural 

parts and invention : and so (as to most of them) 
having somewhat of an outward and worldly splen- 
dor, delectable to the carnal and worldly senses, 
they can pleasantly continue it, and satisfy them- 
selves, though without the Spirit and power; w^hich 
they make no ways essential to the performance of 
their worship, and therefore neither w^ait for, nor 
expect it. 
Thewor- §. XXVIII. So that to conclude. The worship, 
Quakers. ^ preaching, praying, and singing, which we plead 
for, is such as proceedeth from the Spirit of God, and is 
always accompanied with its influence, being begun by 
its motion, and carried on by the power and strength 
thereof; and so is a worship purely spiritual : such 
as the scripture holds forth, John iv. 23, 24. 1 Cor. 
xiv. 15. Eph. vi. 18. &c. 



OP BAPTISM. 409 

But the worship, preaching, praying, and sing- far[e^s?^^'* 
ing, which our adversaries plead for, and which worship. 
we oppose, 25 a worship which is both begun^ carried on^ 
and concluded^ in mari's own natural will awe? strength, 
without the motion or influence of God^s Spirit^ which 
they judge they need not wait for ; and therefore may 
be truly performed^ both as to the matter and manner^ by 
the wickedest of men. Such was the worship and 
vain oblations which God always rejected, as ap- 
pears from Isai. Ixvi. 3. Jer. xiv. 12. &c. Isai, i. 13. 
Prov, XV. 29. John ix. 31. 



PROPOSITION XII. 

Concerning Baptism, 

As there is one Lord, and one faith, so there is owe Eph. iv. 5. 
baptism ; which is not the putting away the filth of r^^J^ "^.4^ 
the flesh, but the atiswer of a good conscience before Gai.iii 27. 
God, by the resurrection of Jesus Christ. And jotn'ii/Jo 
this baptism is a pure and spiritual thing, icor.i.n. 
to wit, the baptism of the Spirit and Fire, by 
which we are buried with him, that being wash- 
ed and purged from our sins, we may walk in 
newness of life: of which the baptism of John 
was a figure, which was commanded for a time, 
and not to continue for ever. As to the bap- 
tism oi infants, it is a mere human tradition, for 
which neither precept nor practice is to be found 
in all the scripture. 

§. I. I DID sufficiently demonstrate, in the ex- 
planation and proof of the former proposition, 
how greatly the professors of Christianity, as well 
Protestants as Papists, were degenerated in the 
matter of worship, and how much strangers to, 
and averse from, that true and acceptable wor- 
ship that is performed in the Spirit of Truth, be- 



410 



PROPOSITION XII, 



From 
whence 
idolatries 
&, heathen 
supersti- 
tions did 
spring. 



I" 



The Phari- 
sees the 
chiefest 
among 
the Jews, 



cause of man's natural propensity in his fallen state 
to exalt his own inventions^ and to intermix his own 
work and product in the service of God : and from 
this root sprung all the idle worships, idolatries, 
and numerous superstitious inventions among the 
heathens. For when God, in condescension to his 
chosen people the Jews., did prescribe to them by 
his servant Moses many ceremonies and observations^ 
as types and shadows of the substance., which in due 
time was to be revealed ; which consisted for the 
most part in washings, outward purifications, and 
cleansings, which were to continue until the time 
o^ reformation., until the spiritual worship should be 
set up; and that God. by the more plentiful pour- 
ing forth of his Spirit., and guiding of that anoint- 
ings should lead his children into all truths and teach 
them to worship him in a way more spiritual and 
acceptable to him, though less agreeable to the 
carnal and outward senses; yet, notwithstanding 
God^s condescension to the Jews in such things, we 
see that that part in man, which delights to fol- 
low its own inventions., could not be restrained, 
nor yet satisfied with all these observations., but 
that oftentimes they would be either declining 
to the other superstitions of the Gentiles., or adding 
some new observations and ceremonies of their 
own ; to which they were so devoted, that they 
were still apt to prefer them before the commands 
of God, and that under the notion oizeal and 
piety. This we see abundantly in the example of 
the Pharisees., the chiefest sect among the Jews., 
whom Christ so frequently reproves for making 
void the commandments of God by their traditions., 
Matth. XV. 6, 9, &c. This complaint may at this 
day be no less justly made as to many bearing 
the name oi Christians., who have introduced many 
things of this kind, partly borrowed from the Jews^ 
which they more tenaciously stick to, and more 
earnestly contend for, than for the weightier points 



OP BAPTISM. 411 

of Christianity ; because that self^ yet alive, and j^.^ny. 
ruling in them, loves their own inventions better christen- 
than God's commands. But if they can by any ^o^owed 
means stretch any scripture practice., or conditional from the 
precept ov permission.^ fitted to the weakness or capa- Gentiles^ 
city of some, or appropriate to some particular dis- 
pensation, to give some colour for any of these 
their inventions ; they do then so tenaciously stick 
to them, and so obstinately and obstreperously 
plead for them, that they will not patiently hear the 
most solid Christian reasons against them. Which 
zeal, if they would but seriously examine it, they 
would find to be but the prejudice of education, and 
the love of self^ more than that of God, or his pure 
worship. This is verified concerning those things Of sacra- 
which are called sacraments, about which they are many con- 
very ignorant in religious controversies, who under- troversies. 
stand not how much debate, contention, jangling, 
and quarrelling there has been among those called 
Christians : so that I may safely say the controversy 
about them, to wit, about their number, nature, virtue^ 
efficacy, administration, and other things, hath been 
more than about any other doctrine of Christ, wheth- 
er as betwixt Papists and Protestants, or among 
Protestants betwixt themselves. And how great 
prejudice these controversies have brought to Chris" 
tians is very obvious ; whereas the things contend- 
ed for among them are for the most part but emp- 
ty shadows, and mere outside things : as I hope 
hereafter to make appear to the patient and un- 
prejudicate reader. 

§. II. That which comes first under observation, "^^^ name 
is the name \sacrament'\.> which it is strange that me^nr7no«' 
Christians should stick to and contend so much for, ^""."^ ''° 
since it is not to be found in all the scripture ; but is^^borrow* 
was borrowed from the military oaths among the *he heSh- 
heathens^ from whom the Christians, when they be- en. 
gan to apostatize, did borrow many superstitious terms 
and observations, that they might thereby ingratiate 

54 



412 PROPOSITION xn. 

themselves, and the more easily gain the heathens 
to their religion ; which practice, though perhaps 
intended by them for good, yet, as being the fruit 
o^ human policy ^ and not according to God'^s wisdom^ 
has had very pernicious consequences. I see not 
how any, whether Papists or Protestants^ especially 
the latter, can in reason quarrel with us for deny- 
ing this term, which it seems the Spirit of God saw 
not meet to inspire the penmen of the scriptures to 
leave unto us. 
Obj. 1, But if it be said. That it is not the name, but the 

thing they contend for ; 
Answ. I answer ; Let the name then, as not being scrips 
iural, be laid aside, and we shall see at first en- 
trance how much benefit will redound by laying 
aside this traditional term, and betaking us to 
plainness of scripture-language. For presently the 
great contest about the number of them will vanish; 
seeing there is no term used in scripture that can 
be made use of, whether we call them institutions^ 
ordinances, precepts^ commandments, appointments, or 
i laws, ^c, that would afford ground for such a de- 

i| bate; since neither will Pap5/^ affirm, that there 

I are only seven, or Protestants only two, of any of 

jf these aforementioned. 

I Obi. 2. ^f *t be said, That this controversy arises from the 

definition of the thing, as well as from the name ; 
Answ. I^ ^^^ ^^ found otherwise: for whatever way 
Thedefini- we take their definition of 2i sacrament, whether 
**°amenr ^^ ^^ outward visible sign, whereby inward grace is 
agrees to conferred^ or only signified, this definition will agree 
S^thlngs^ to many things, which neither Papists nor Protest- 
ants will acknowledge to be sacraments. If they 
be expressed under the name o^ sealing ordinances, 
as by some they are, I could never see, either by 
reason or scripture, how this title could be ap- 
whatseai- propriate to them, more than to any other Chris- 
ingordi- tian, religious performance: for that must needs 
properly be a sealing ordinance, which makes the 



nance doth 
mean. 



OF BAPTISM. 413 

persons receiving it infallibly certain of the promise 
or thing sealed to them. 

If it be said, It is so to them that are faithful; Obj. 3. 

I answer; So is praying and preaching, and Answ. 
doing of every good work. Seeing the partaking 
or performing of the one gives not to any a more 
certain title to heaven, yea, in some respect, not 
so much, there is no reason to call them so, more 
than the other. 

Besides, we find not any thing called the seal 
snd pledge of our inheritance^ but the Spirit of God. 
It is by that we are said to be sealed, Eph. i. 14. 
and iv. 30. which is also termed the earnest of our 
inheritance, 2 Cor.i. 22. and not by outward water, 
or eating and drinking; which as the wickedest of 
men may partake of, so many that do, do, notwith- 
standing it, go to perdition. For it is not outward Thatout- 
washing with water that maketh the heart clean, washing 
by which men are fitted for heaven : and as that c^Janse' 
which goeth into the mouth doth not defile a man, the heart 
because it is put forth again, and so goeth to the 
dunghill; neither doth any thing which man eateth 
purify him, or fit him for heaven. What is said 
here in general may serve for an introduction, not 
only to this proposition, but also to the other 
concerning the supper. Of these sacraments (so 
called) baptism is always first numbered, which is 
the subject of the present proposition; in whose 
explanation I shall first demonstrate and prove 
our judgment, and then answer the objections, and 
refute the sentiments of our opposers. As to the 
first part, these things following, which are briefly Part I, 
comprehended in the proposition, come to be pro- 
posed and proved. 

§. III. First: There is but one baptism, as well as Prop.L 
but one Lord, one faith, 8{c. 

Secondly, That this one baptism, which is the bap- Pr. II. 
tism of Christ, is not a washing with, or dipping in 
water ^ but a being baptized by the Spirit. 



414 PROPOSITION XII. 

Pr. III. Thirdly, That the baptism of J ohn was but a figure 
of this ; and therefore^ as the figure^ to give place to 
the substance; which though if be to continue, yet the 
other ceaseth. 
Prop.l. As for the first, viz. That there is but one baptism, 
tismprov- ^^^^^ needs no other proof than the words of the 
ed. text, Eph. IV. 5. One Lord, one faith, one baptism: 

where the apostle positively and plainly affirms, 
that as there is but one body, one Spirit, one faith, one 
God, 8rc. so there is but one baptism. 
Obj. 1. As to what is commonly alleged by way of 
explanation upon the text. That the baptism of 
water and of the Spirit make up this one baptism, by 
virtue of the sacramental union ; 
Answ. I answer; This exposition hath taken place, not 
because grounded upon the testimony of the scrip- 
ture, but because it wrests the scripture to make 
it suit to their principle of water-baptism; and so 
there needs no other reply, but to deny it, as being 
repugnant to the plain words of the text; which 
Whether saith uot, that there are two baptisms, to wit, one of 
tisms^^^ 'water, the other of the Spirit, which do make up 
make up 07ie baptism; but plainly, that there is one baptism, 
^^ ^"^* as there is one faith, and one God. Now as there 
go not two faiths, nor two gods, nor two spirits, nor 
two bodies, whereof the one is outward and ele- 
mentary, and the other spiritual and pure, to the 
making up the one faith, the one God, the one body, 
and the one Spirit; so neither ought there to go 
two baptisms to make up the one baptism. 
Obj. 2. But secondly, if it be said. The baptism is but one, 
whereof water is the one part, to ivit, the sign ; and the 
Spirit, the thing signified, the other; 
Answ. I answer; This yet more confirmeth our doc- 
if water be trine: for if water be only the sign, it is not the 
the sub-' matter of the one baptism, (as shall further hereaf- 
stance ^qj. \yy j^g definition in scripture appear,) and we 
main. are to take the one baptism for the matter of it, 
not for the sign, or figure and type that went before. 



OF BAPTISM. 415 

Even as where Christ is called the one offering in 
scripture, though he was typified by many sacri- 
fices and offerings under the law, we understand 
only by the one offerings his offering himself upon 
the cross ; whereof though those many offerings 
were signs and types, yet we say not that they 
go together with that off^.ring of Christy to make 
up the one offering: so neither, though water-baptism 
w^as a sign of Christ's baptism^ will it follow, that 
it goeth now to make up the baptism of Christ, If 
any should be so absurd as to affirm, That this one 
baptism here was the baptism of water^ and not of 
the Spirit ; that were foolishly to contradict the 
positive testimony of the scripture, which saith the 
contrary ; as by what followeth will more amply 
appear. 

Secondly, That this one baptism, which is the bap- Pr. 11. 
tism o/* Christ, is not a washing with water^ appears, 
first, from the testimony of John^ the proper and Proof 1. 
peculiar administrator of water-baptism. Mat. iii. 
11. I indeed baptize you with water unto repentance; but The difFer- 
he that cometh after me is mightier than /, whose tvveen^' 
shoes I am not worthy to bear ; he shall baptize you John's 
with the Holy Ghost^ and with fire. Here John men- chn'sVs. 
tions two manners of baptizing^ and two different 
baptisms ; the one with water, and the other with 
the Spirit; the one whereof he was the minister 
of. the other whereof Christ was the minister of: 
and such as were baptized with the first, were not 
therefore baptized with the second : / indeed bap- 
tize you., but he shall baptize you. Though in the pres- 
ent time they were baptized with the baptism of 
water; yet they were not as yet, but were to be, 
baptized with the baptism of Christ. From all 
which I thus argue : 

If those that were baptized with the baptism of Arg. 1. 
water, were not therefore baptized with the bap- 
tism of Christ; then the baptism of water is not 
the baptism of Christ: 



416 PROPOSITION XII. 

But the first is true; 
Therefore also the last. 
And again, 
Arg. 2. If he, that truly and really administered the bap- 
tism of water, did notwithstanding declare, that he 
neither could, nor did, baptize with the baptism 
of Christ; then the baptism of water is not the 
baptism of Christ; 
But the first is true ; 
Therefore, &:c. 

And indeed to understand it otherwise, would 
make John's words void of good sense : for if their 
baptisms had been ail one, why should he have so 
precisely contra-distinguished them ? Why should 
he have said, that those whom he had already 
baptized, should yet be baptized with another bap- 
tism? 
Object. If it be urged. That baptism with water was the one 
parf^ and that with the Spirit the other part^ or effect only 
of the former ; 
Answ. I answer; This exposition contradicts the plain 
words of the text. For he saith not, / baptize you 
One bap- ^^'^/^ y^ater. and he that cometh after me shall produce 

tisna IS no, ^ r i - r • - i i n ' • 

part, nor tile ejfccts oj this my baptism in you by the optrity 
the^other ^^' OT he shall accomplish this baptism in you; but, 
He shall baptize you. So then, if we understand 
the words truly and properly, when he saith, / bap- 
tize you^ as consenting that thereby is really sig- 
nified that he did baptize with the baptism of 
water ; we must needs, unless we offer violence to 
the text, understand the other part of the sentence 
the same way; viz, where he adds presently. But 
he shall baptize you., Src. that he understood it of 
their being truly to be baptized with another bap- 
tism, than what he did baptize with: else it had 
been nonsense for him thus to have contra-distin- 
guished them. 
Pn II. Secondly, This is further confirmed by the say- 
ing of Christ himself, j^cts i. 4, 5. But wait for the 



OP BAPTISM. 417 

promise of the Father^ which^ saith he^ ye have heard 
of me : for John U^ly baptized with wdter^ but ye J^^JJ^^J'* 
shall be baptized with the Holy Ghost not many days by John 
hence. There can scarce two places of scripture J^^^^iffor 
run more parallel than this doth with the former, a Christ's 
little before mentioned ; and therefore concludeth ^^?h JJe 
the same way as did the other. For Christ here Spirit, 
grants fully that John completed his baptism, as to 
the matter and substance of it: John., saith he, 
truly baptized with water ; which is as much as if he 
had said, John did truly and fully administer the 
baptism of water; But ye shall be baptized with, Src, 
This showeth that they were to be baptized with 
some other baptism than the baptism of water; 
and that although they were formerly baptized 
with the baptism of water, yet not with that of 
Christ, which they were to be baptized with. 

Thirdly, Peter observes the same distinction, Pr. III. 
^^cts xi. 16. Then remembered I the word of the Lord, 
how that he said, John indeed baptized with water; but V^^ ^^p- 
ye shall be baptized with the Holy Ghost, The apostle the Holy 
makes this application upon the Holy Ghosfs fall- {^^f^uh^ 
ing upon them; whence he infers, that they were water dif- 
then baptized with the baptism of the Spirit. As to ^®'** 
what is urged from his calling afterwards for water, 
it shall be spoken to hereafter. From all which 
three sentences^ relative one to another, first of John, 
secondly of Christ, and thirdly of Peter, it doth 
evidently follow, that such as were truly and really 
baptized with the baptism of water, were notwith- 
standing not baptiz«^d with the baptism of the 
Spirit, which is that of Christ; and such as truly 
and really did administer the baptism of water, 
did, in so doing, not administer the baptism of 
Christ, So that if there be now but one baptism, as 
we have already proved, we may safely conclude 
that it is that of tlie Spirit, and not of water; else it 
would follow, that the one baptism, which now 
continues, were the baptism of water, i. e. John's 



ug 



PROPOSITION XII. 



Water- 
baptism is 
not the 
true bap- 
tism of 
Christ. 



baptism, and not the baptism of the Spirit, i. e. 
Christ's; which were most absurd. 
Object. If it be said further, That though the baptism of 
John, before Christ's was administered, was different 
from it, as bein^f the fo;iire only; yet now, that both it 
as the figure, and that of the Spirit as the substance, is 
necessary to make up the one baptism; 

I answer: This urgeth nothing, unless it be 
granted also that both of them belong to the 
essence of baptism; so that baptism is not to be 
accounted as trulj administered, where both are 
not; which none of our adversaries will acknowl- 
edge: but on the contrary, account not only all 
those truly baptized with the baptism of Christ, who 
are baptized with water, though they be uncertain 
whether they be baptized with the Spirit, or not : 
but they even account such truly baptized w ith the 
baptism of Christ, because sprinkled, or baptized 
with water, though it be manifest and most certain 
that they are not baptized with the Spirit, as be- 
ing enemies thereunto in their hearts by wicked 
works. So here, by their own confession, bap- 
tism with water is without the Spirit. Wherefore 
we may far safer conclude, that the baptism of the 
Spirit, which is that of Christ, is and may be with- 
out that of water; as appears in that of ^cts xi. 
where Peter testifies of these men, that they were 
baptized with the Spirit, though then not baptized 
with water. And indeed the controversy in this, 
as in most other things, stands betwixt us and 
our opposers, in that they oftentimes prefer the 
form and shadow to the power and substance: 
by denominating persons as inheritors and pos- 
sessors of the thing, from their having the form 
and shadow, though really wanting the power and 
substance; and not admitting those to be so de- 
nominated, who have the pow er and substance, if 
they want the form and shadow. This appears 
evidently, in that they account those truly baptized 



OP BAPTISM. 



419 



with the one baptism of Christy who are not bap- 
tized with the Spirit (which in scripture is par- 
ticularly called the baptism of Christ) if they be 
only baptized with water, which themselves yet 
confess to be but the shadow or figure. And J}^ ^^fr 

o . tism 01 the 

moreover, in that they account not those who are Spirit 
surely baptized with the baptism of the Spirit bap- gprj^kiin^g 
tized, neither will they have them so denominated, or dipping 
unless they be also sprinkled with, or dipped in, wa- *" ^^'^'^' 
ter : but we, on the contrary, do always prefer the 
power to the form, the substance to the shadow; 
and where the substance and power is, we doubt 
not to denominate the person accordingly, though 
the form be wanting. And therefore we always 
seek first, and plead for the substance and power, 
as knowing that to be indispensably necessary, 
though the form sometimes may be dispensed 
with, and the figure or type may cease, when the 
substance and anti-type come to be enjoyed, as 
it doth in this case, which shall hereafter be made 
appear. 

§. IV. Fourthly, That the one baptism of Christ Pr. IV. 
is not a washing with water, appears from I Pet. l^^^^^^^l 
iii. 21. The like figure* whereunto even baptism doth translated, 
also now save us : not the putting away of the filth of j^^flapti&m 
the fleshy but the answer of a good conscience towards does also 
God, by the resurrection of Jesus Christ. So plain a The *pi air- 
definition of baptism is not in all the bible; and ^st defini- 
therefore, seeing it is so plain, it may well be pre- baptism o^f 
ferred to all the coined definitions of the school- ^^^^^ '^^ 
men. The apostle tells us first negatively what it bible. 
is not, viz. JYot a putting away of the filth of the 
flesh : then surely it is not a washing with water, 
since that is so. Secondly, he tells us affirmatively 
what it is, viz. The answer of a good conscience to- 
wards God, by the resurrection of Jesus Christ ; where 
he affirmatively defines it to be the answer (or con* 
fession, as the Syriac version hith it) of a good con- 
science. Now this ansioer cannot be but where the 

55 



420 PROPOSITION XII. 

Spirit of God hath purified the soul, and the fire of 
his judgments hath burned up the unrighteous na- 
ture; and those in whom this work is wrought 
may be truly said to be baptized with the baptism of 
Christy i. e. of the Spirit and of fire. Whatever way 
then we take this definition of the apostle of Ghrisfs 
baptism,it confirmeth our sentence: for if we take 
the first or negative part, viz. Tliat it is not a put- 
ting away of the filth of the fleshy then it will fol- 
Water- low that Water baptism is not it, because that is a 
shut' out putting away of the filth of the flesh. If we take the 
from the sccond and affirmative definition, to wit. That it is 

baptism of , r • r J • e 

Christ. the answer or coniession of a good conscience, ore. 
then water-baptism is not it; since, as our adver- 
saries will not deny, water-baptism doth not always 
imply it, neither is it any necessary consequence 
thereof Moreover, the apostle in this place doth 
seem especially to guard against those that might 
esteem water-baptism the true baptism of Christ; be- 
cause (lest by the comparison induced by him in the 
preceding verse, betwixt the souls that were saved 
in JVoaNs ark, and us that are now saved by baptism; 
lest, I say, any should have thence hastily conclud- 
ed, that because the former were saved by water^ 
this place must needs be taken to speak of water- 
baptism.) to prevent such a mistake, he plainly af- 
firms, that it is not that, but another thing. He saith 
not that it is the water, or the putting away of the filth 
of the flesh, as accompanied with the answer of a good 
conscience, ivhereof the one, viz. water, is the sacra- 
mental element, administered by the minister ; and the 
other, the grace or thing signified, conferred by Christ ; 
but plainly, That it is not the putting away, S^c. than 
which there can be nothing more manifest to men 
unprejudicate and judicious. Moreover Peter calls 
this here which saves dvllrimov, the anti-type, or 
the thing figured ; whereas it is usually translated, as 
if the like figure did now save us; thereby insinuating 
that as they were saved by water in the ark, so are 



OP BAPTISM. 421 

we now by wafer-haptism. But this interpretation 
crosseth his sense, he presently after declaring the 
contrary, as hath above been observed; and like- 
wise it would contradict the opinion of all our op- 
posers. For Protestants deny it to be absolutely ^gfaJ*4°' 
necessary to salvation; and though Papists say, denying 
none are saved without it^ yet in this they admit an ^apthm 
exception, as of martyrs, Sfc. and they will not say its abso- 
that all that have it are saved by water-baptism; shy to *^*^ 
which they ought to say, if they will understand by men's sai- 
baptism, (by which the apostle saith we are saved,) luhough 
water-baptism. For seeing we are saved by this the Pa- 

1 • 11 ai 1 -ji 1 pists say 

baptism, as all those that were in the ark were none can 
saved by water, it would then follow, that all those ^^it^o'^ft'^;^ 
that have this baptism are saved by it. Now this yet grant ' 
consequence would be false, if it were understood ^^'^^P^^ons- 
of water-baptism ; because many, by the confession 
of all, are baptized with water that are not saved; 
but this consequence holds most true, if it be un- 
derstood, as we do, of the baptism of the Spirit; 
since none can have this answer of a good con- 
science, and, abiding in it, not be saved by it. 

Fifthly, That the one baptism of Christ is not a Pr. V. 
washing with water, as it hath been proved by the 
definition of the one baptism, so it is also manifest 
from the necessary fruits and effects of it, which The effects 
are three times particularly expressed by the apos- ^fb^-^^ 
tie Paul; as first, Rom. vi. 3, 4. Avhere he saith, That tism of 
so many of them as were baptized into Jesus Christ, ^^'■'^^• 
were baptized into his deaths buried with him by bap- 
tism into death, that they should walk in newness of 
life. Secondly, to the Galatians iii. 27. he saith 
positively. For as many of you as have been baptized 
into Christ, have put on Christ. And Thirdly, to the 
Colossians ii. 12. he saith. That they were buried 
with htm in baptism, and risen with him through the 
faith of the operation of God. It is to be observed 
here, that the apostle speaks generally, without 



wants. 



422 PROPOSITION XII. 

any exclusive term^ but comprehensive of all. He saith 
not, some of you that rvere baptized into Christ., liave 
put on Christy but as many of you; which is as much 
as if he had said, Every one of you that hath been 
baptized into Christy hath put on Christ, Whereby it 
is evident that this is not meant of water-baptism^ 
Sl'^wE^er ^^^ ^^ *^^ baptism of the Spirit; because else it 
baptism would follow, that whosoevcF had been baptized 
with water-baptism had put on Christ, and were 
risen with him, which all acknowledge to be most 
absurd. Now supposing all the visible members 
of the churches o( Rome, Galatia, and Colosse had 
been outwardly baptized with water, (I do not 
say they were, but our adversaries will not only 
readily grant it, but also contend for it,) suppose, I 
say, the case so, they will not say they had all put on 
Christ, since divers expressions in these epistles to 
them show the contrary. So that the apostle cannot 
mean baptism with tvater; and yet that hemeanetb 
the baptism of Christ, i. e. of the Spirit, cannot be 
denied ; or that the baptism wherewith these were 
baptized (of whom the apostle here testifies that 
they had put on Christ) was the one baptism, I think 
none will call in question. Now admit, as our 
adversaries contend, that many in these churches 
who had been baptized with water had not put on 
Christ, it will follow, that notwithstanding that 
water-baptism, they were not baptized into Christ, 
or with the baptism of Christ, seeing as many of 
them as were baptized into Christ had put on Christ, 
Src. From all which I thus argue: 
Arg. 1. If the baptism with water were the one baptism, 
i. e. the baptism of Christ, as many as were baptized 
with water would have put on Christ : 
But the last is false, 
Therefore also the first. 
And again : 



OP BAPTISM. 423 

Since as many as are baptized into Christ, i. e. with Arg. 2. 
the one baptism, which is the baptism 0/ Christ, have 
put on Christ, then water-baptism is not the one bap- 
tism, viz. the baptism of Christ. 
But the first is true, 
Therefore also the last. 

§. V. Thirdly, Since John's baptism was a figure^ Pr. HI. 
and seeing the figure gives way to the substance., although Proved. 
the thing figured remain., to wit, the one baptism of 
Christ, yet the other ceaseth, which was the baptism of 
John. 

That John'^s baptism was a figure of Christ'^s bap- I. 
tism, I judge will not readily be denied; but in ^^^^^^'^ 
case it should, it can easily be proved from the na- was a'fig. 
ture of it. Johi^s baptism was a being baptized ivith ^fj-igf^g 
water, but Christ'' s is a baptizing with the Spirit; 
therefore John''s baptism must have been a figure 
oiChrisfs. But further, that water-baptism was 
Johi's baptism, will not be denied: that water- 
baptism is not Chrisfs baptism, is already proved. 
From which doth arise the confirmation of our 
proposition thus : 

There is no baptism to continue now, but the 
one baptism of Christ. 

Therefore water-baptism is not to continue now, 
because it is not the one baptism of Christ. 

That John''s baptism is ceased, many of our ad- II. 
versaries confess; but if any should allege it is ^^^'l* 
otherwise, it may be easily proved by the express ceLeTou'r 
words of John., not only as being insinuated there, °PPf*^^^^ 
where he contra-distinguisheth his baptism from 
that of Christ., but particularly where he saith, 
John iii. 30. He [Christ] must increase, but I [John] 
must decrease. From whence it clearly follows, 
that the increasing or taking place of Chrisfs bap- 
tism is the decreasing or abolishing of Johi's bap- 
tism; so that if water-baptism was a particular 
part of Johnh ministry, and is no part of Chrisfs 



424 PROPOSITION XII, 

baptism, as we have already proved, it will neces- 
sarily follow that it is not to continue. 
Arg. Secondly, If water-baptism had been to continue 

a perpetual ordinance of Christ in his churchy he would 
either have practised it himself or commanded his apostles 
so to do. 

But that he practised it not, the scripture plainly 
aflfirms, John iv. 2. And that he commanded his 
disciples to baptize with water., I could never yet 
read. As for what is alleged, that, Mat. xxviii. 19, 
&;c. where he bids them baptize^ is to be under- 
stood o^ water-baptism^ that is but to beg the ques- 
tion, and the grounds for that shall be hereafter 
examined. 

Therefore to baptize with water is no perpetual or- 
dinance of Christ to his church. 

This hath had the more weight with me, because 
I find not any standing ordinance or appointment of 
Christ necessary to Christians, for which we have 
not either Christ's own practice or command, as to 
obey all the commandments which comprehend 
both our duty towards God and man, &;c. and 
where the gospel requires more than the law., which 
is abundantly signified in the r>th and 6th chapters 
of Matthew^ and elsewhere. Besides, as to the du- 
ties of worship, he exhorts us to meet, promising 
his presence ; commands to prat/^ preach, watch, ^-c. 
and gives precepts concerning some temporary 
things, as the washing of one another'' s feet, the break- 
ing of bread, hereafter to be discussed ; only for 
this one thing of baptizing with water, though so 
earnestly contended for, we find not any precept of 
Christ. 
III. §• ^^- ^"^ ^^ make water-baptism a necessary 

The gospel institution of the Christian religion, which is pure 
^"?*t" « and spiritual, and not carnal and ceremonial, is to 

end to car- , * r. , ,. . , 

nai ordi- derogate irom the new covenant dispensation, and set 
nances, ^p ^^^ i^^^i ^.^^^^ ^^^ ceremonies, of which this of 

baptism^ or washing with water., was one, as ap- 



OF BAPTISM. 425 

pears from Heh. ix. 10. where the apostle speaking 
thereof saith, that it stood only in meats and drinks^ 
and divers baptisms^ and carnal ordinances^ imposed 
until the time of reformation. If then the time of 
reformation, or the dispensation of the ^05/?c/, which 
puts an end to the shadows, be come, then such 
baptisms and carnal ordinances are no more to be 
imposed. For how baptism with water comes now 
to be a spiritual ordinance^ more than before in the 
time of the /at^, doth not appear, seeing it is but 
water still, and a washing of the outward man, 
and a putting away of the filth of the flesh still : 
and, as before, those that were so washed, were 
not thereby made perfect, as pertaining to the cori' 
science^ neither are they at this day, as our adver- 
saries must needs acknowledge, and experience 
abundantly showeth. So that the matter of it, 
which is a washing with water, and the effect of 
it, which is only an outward cleansing, being still 
the same, how comes water-baptism to be less a 
carnal ordinance now than before.'^ 

If it be said. That God confers inward grace upon Obj. 1. 
some that are now baptized; 

So no doubt he did also upon some that used Answ. 
those baptisms among the Jews. 

Or if it be said, Because it is commanded by Christ Obj. 2. 
now^ under the new covenant ; 

I answer, First, That is to beg the question; of Answ. 
which hereafter. 

But Secondly, We find that where the matter 
of ordinances is the same, and the end the same, 
they are never accounted more or less spiritual, 
because of their different times. Now was not 
God the author of the purifications and baptisms un- 
der the law? Was not water the matter of them, 
which is so now? Was not the end of them to 
signify an inward purifying by an outward wash- 
ing? And is not that alleged to be the end still? 
And are the necessary effects or consequences of it 



426 



PROPOSITION XII. 



Men are 
no more 



any better now than before, since men are now. 
by the virtue of water-baptism, as a necessary 
now thatt conscqucncc of it, no more than before, made in- 
vvaSr\ip. wardly clean? And if some by God's grace that 
tism in- are baptized with water are inwardly purified, 
cleansed. SO wcrc somc also Under the law; so that this is 
not any necessary consequence or effect, neither 
of this nor that baptism. It is then plainly re- 
pugnant to right reason, as well as to the scrip- 
ture testimony, to affirm that to be a spiritual or- 
dinance now, which was a carnal ordinance before, 
if it be still the same, both as to its author, mat- 
ter, and end, how ever made to vary in some small 
circumstances. The spirituality of the new cove- 
nant^ and of its worship established by Christ, con- 
sisted not in such superficial alterations of cir- 
cumstances, but after another manner. Therefore 
let our adversaries show us, if they can, without 
begging the question, and building upon some one 
or other of their own principles denied by us, 
where Christ ever appointed or ordained any in- 
stitution or observation under the new covenant. 
as belonging to the nature of it, or such a neces- 
sary part of its worship as is perpetually to con- 
tinue; which being one in substance and effects, (I 
speak of necessary, not accidental effects,) yet, be- 
cause of some small difference in form or circum- 
stance, was before carnal, notwithstanding it was 
commanded by God under the law^ but now is 
become spiritual, because commanded by Christ 
under the gospel. And if they cannot do this, then 
if water-baptism was once a carnal ordinance, as 
the apostle positively affirms it to have been, it 
remains a carnal ordinance still; and if a carnal 
ordinance, then no necessary part of the gospel or 
new covenant dispensation; and if no necessary part 
of it, then not needful to continue, nor to be prac- 
tised by such as live and walk under this dispen- 
mtion. But in this, as in most other things, ac- 



OF BAPTISM. 427 

cording as we have often observed our adversa- 
nesjudaize, and renouncing the glorious and spirit- 
ual privileges of the new covenant, are sticking 
in and cleaving to the rudiments of the old, both 
in doctrine and luorship^ as being more suited and 
agreeable to their carnal apprehensions and natu- 
ral senses. But we, on the contrary, travail above 
all to lay hold upon and cleave unto the Light | :■ 

of the glorious gospel revealed unto us. And the |>|; 

harmony of the truth we profess in this may ap- J^®j^^^ ? ' 

pear, by briefly observing how in all things we guished 
follow the spiritual gospel of Christy as contra-dis- g^g"*/'® 
tinguished from the carnality of the legal dispensa- 
tion ; while our adversaries, through rejecting this 
fospel, are still labouring under the burden of the 
t«;, which neither they n6r their fathers were able 
to bear. 

For the law and rule of the old covenant and Jews ''^,^®?^*' 
was outward, written in tables of stone and parchment ; tism. wor- 
so also is that of our adversaries. But the law of ^^gfj;,[*^» 
the new covenant is inward and perpetual, written in guished 
the heart; so is ours. |;;7JJ^ 

The worship of the Jews was outward and carnal, 
limited to set times, places, and persons, and performed 
according to set prescribed forms and observations ; so 
is that of our adversaries. But the worship of the new 
covenant is neither limited to time, place, nor person^ 
but is performed in the Spirit and in truth; and it is 
not acted according to set forms and prescriptions, but as 
the Spirit of God immediately actuates, moves, ajid 
leads, whether it be to preach, pray, or sing ; and such 
is also our worship. 

So likewise the Baptism among the Jews under the 
law was an outward washing with outward water, 
only to typify an inward purification of the soul, which 
did not necessarily follow upon those that were thus bap- 
tized; but the baptism of Christ under the gospel 
is the baptism of the Spirit and of fire ; not the put- 
ting away of the filth of the flesh, but the answer of a 

56 



428 PROPOSITION XII. 

good conscience towards God; and such is the bap- 
tism that we labour to be baptized withal, and con- 
tend for. 
-^^g* §• ^t^« ^ut again, If water baptism had been 

an ordinance of the gospel, then the apostle Paul 
would have been sent to administer it; but he de- 
clares positively, 1 Cor, i. 17. That Christ sent him 
not to baptize,) but to preach the gospel. The reason 
of that consequence is undeniable, because the 
IV. apostle PauVs commission was as large as that of 
That wa- any of them ; and consequently he being in special 
tism is no manner the apostle of Christ to the Gentiles^ if 
badge of water-baptism, as our adversaries contend, be to 

Christians, 1171 /• ^7 • • • 1 i i 

like "AT- be accounted the badge ot Christianity,, he had more 
of Sie''"** need than any of the rest to be sent to baptize 
Jews. with water, that he might mark the Gentiles con- 
verted by him with that Christian sign. But in- 
deed the reason holds better thus, that since Paul 
was the apostle of the Gentiles^ and that in his 
ministry he doth through all (as by his epistles 
appears) labour to wean them from the former 
Jewish ceremonies and observations,, (though in so 
doing he was sometimes undeservedly judged by 
others of his brethren, who were unwilling to lay 
aside those ceremonies^) therefore his commission, 
though as full as to the preaching of the gospel 
and new covenant dispensation as that of the other 
apostles, did not require of him that he should 
lead those converts into such Jewish observations 
and baptisms,, however that practice was indulged 
in and practised by the other apostles among their 
iCor.i.14. Jewish proselytes^ for which cause he thanks God that 
he had baptized so few : intimating that what he 
Paul was did therein he did not by virtue of his apostolic 
baptize!^** commission, but rather in condescension to their 
weakness, even as at another time he circumcised 
Timothy. 
Obj. I. Our adversaries, to evade the truth of this 
testimony, usually allege, That by this is only to 



OP BAPTISM. 429 

he understood^ that he was not sent principally to baptize^ 
not that he was not sent at all. 

But this exposition, since it contradicts the posi- Answ. 
tive words of the text, and has no better founda- 
tion than the affirmation of its assertors, is justly 
rejected as spurious^ until they bring some better 
proof for it. He saith not, I ivas not sent principally 
to baptize^ but I was not sent to baptize. 

As for what they urge, by way of confirmation, Confir. 
from other places of scripture, where \not'\ is to 
be so taken, as where it is said, / will have mercy, ^^tix. 15. 

, •/• 1 • 1 • 1 1 II Hos. VI. 6 

ana not sacrifice^ which is to be understood that 
God requires principally mercy^ not excluding sac- 
rifice : 

\ say this place is abundantly explained by the Refut. 
following words, [and the knowledge of God more 
than burnt offerings'] ; by which it clearly appears 
that burnt-offerings^ which are one with sacrifices^ 
are not excluded ; but there is no such word added 
in that oi Paul., and therefore the parity is not de- 
monstrated to be alike, and consequently the in- 
stance not sufficient, unless they can prove that 
it ought so to be admitted here ; else we might 
interpret by the same rule all other places of scrip- 
ture the same way, as where the apostle saith, 1 
Cor. ii. 5. That your faith might not stand in the wis- 
dom of men., but in the power of God., it might be un- 
derstood, it shall not stsLud principally so. How might 
the gospel, by this liberty of interpretation, be 
perverted ? 

If it be said, That the abuse of this baptism among Obj. % 
the Corinthians, in dividing themselves according to 
the persons by whom they were baptized^ made the apos- 
tle speak so ; but that the abuse of a thing doth not abol- 
ish it; 

I answer. It is true, it doth not, provided the Answ. 
thing be lawful and necessary; and that no doubt 
the abuse abovesaid gave the apostle occasion so 
to write. But let it from this be considered how 



430 



PROPOSITION XII, 



That 

preaching 
is a stand- 
ing ordi- 
nance, and 
not to be 
forborne. 



Query. 



Answ. 



That 

which con- 
verts to 
Christ is 
the bap- 
tism of the 
Spirit. 



the apostle excludes baptizing^noipreaching^though 
the abuse [mark] proceeded from that, no less than 
from the other. For these Corinthians did denomi- 
nate themselves from those different persons by 
whose preaching (as well as from those by whom 
they were baptized) they were converted, as by the 
4th, 5th, 6th, 7th, and 8th verses of chap. iii. may 
appear: and yet to remove that abuse the apostle 
doth not say he was not sent to preach, nor yet 
doth he rejoice that he had only preached to a few; 
because preaching, being a standing ordinance in 
the church, is not, because of any abuse that the 
devil may tempt any to make of it, to be forborne 
by such as are called to perform it by the Spirit of 
God: wherefore the apostle accordingly, chap. iii. 
8, 9. informs them, as to that, how to remove that 
abuse. But as to water-baptism, for that it was 
no standing ordinance of Christ, but only practised 
as in condescension to the Jews, and by some apos- 
tles to some Gentiles also, therefore, so soon as the 
apostle perceived the abuse of it, he let the Corin- 
thians understand how little stress was to be laid 
upon it, by showing them that he was glad that he 
had administered this ceremony to so few of them; 
and by telling them plainly that it was no part of 
his commission, neither that which he was sent to 
administer. 

Some ask us, How we know that baptizing here is 
meant o/* water, and not of the Spirit; tvhich if it be, 
then it ivill exclude the baptism of the Sipirit, as well as of 
Water. 

I answer, Such as ask the question, I suppose, 
speak it not as doubting that this was said of wa- 
ter-baptism, which is more than manifest. For 
since the apostle Paul's message was, to turn people 
from darkness to light, and convert them to God; and 
that as many as are thus turned and converted (^o 
as to have the atiswer of a good conscience toward God, 
cmd to have put on Christ, and be risen with him in 



OP BAPTISM. 431 

newness of life) are baptized with the baptism of 
the Spirit. But who will say that only those ^ew 
mentioned there to be baptized by Paul were come 
to this ? Or that to turn or bring them to this con- 
dition was not, even admitting our adversaries' in- 
terpretation, as principal a part of PauVs ministry 
as any other? Since then our adversaries do 
take this place for water-baptism^ as indeed it is, 
we may lawfully, taking it so also, urge it upon 
them. Why the word baptism and baptizing is 
used by the apostle, where that of water and not of 
the Spirit is only understood, shall hereafter be 
spoken to. I come now to consider the reasons Part II. 
alleged by such as plead for water-baptism^ which 
are also the objections used against the discontin- 
uance of it. 

§. VIII. First, Some object. That Christ, who had Obj. 1. 
the Spirit above measure, was notwithstanding baptized John iu. 34. 
with water. As JVic, Arnoldus against this Thesis, 
Sect. 46. of his Theological Exercitation, 

I answer, So was \\e dA^o circumcised ; it will not Answ. 
follow from thence that circumcision is to continue : 
for it behoved Christ to fulfil all righteousness, not ^|J|,fg^ ^^g 
only the ministry of John, but the law also, there- baptized 
fore did he observe the Jewish feasts and rites, and ^5^'^^^°- 
keep the passover. It will not thence follow that 
Christians ought to do so now ; and therefore Christ, 
Mat, iii. 15. gives John this reason of his being 
baptized, desiring him to suffer it to be so now; 
whereby he sufficiently intimates that he intended 
not thereby to perpetuate it as an ordinance to his 
disciples. 

Secondly, They object. Mat, xxviii. 19. Go ye Obj. 2. 
therefore and teach all nations, baptizing them in the 
name of the Father, and of the Son, and of the Holy 
Ghost. 

This is the great objection, and upon which they Answ. 
build the whole superstructure ; whereunto the first 
general and sound answer is, by granting the whole ; 



432 PROPOSITION XII. 

^J^^ljjj^ but putting them to prove that wafer is here 
Christ meant, since the text is silent of it. And though 
fn^Ma't!^^" in reason it be sufficient upon our part that we 
xxviii. concede the whole expressed in the place, but de- 
ny that it is by water ^ which is an addition to 
the text, yet I shall premise some reasons why 
w^e do so, and then consider the reasons alleged 
by those that will have water to be here under- 
stood. 
Arg. 1. The First is a maxim yielded to by all. That we 
ought not to go from the literal signification of the text, 
except some urgent necessity force us thereunto. 

But no urgent necessity in this place forceth us 
thereunto: 

Therefore we ought not to go from it. 
Arg. 2. Secondly, That baptism which Christ command- 
ed his apostles was the one baptism, id est, his own 
baptism : 

But the one baptism, which is Christ's baptism, 
is not with water, as we have already proved : 

Therefore the baptism commanded by Christ to 
his apostles was not water-baptism. 
Arg. 3. Thirdly, That baptism which Christ commanded 
his apostles was such, that as many as were there- 
with baptized did put on Christ: 
But this is not true of water-baptism ; 
Therefore, &c. 
Arg. 4. Fourthly, The baptism commanded by Christ to 
his apostles was not JoJui^s baptism : 

But baptism with water was John''s baptism ; 
Therefore, &;c. 
Alle. 1. But First, They allege. That Christ's baptism, 
though a baptism with water, did differ from John's, 
because John only baptized with water unto repent- 
ance, but Christ commands his disciples to baptize 
in the name of the Father, Son, and Holy Ghost ; 
reckoning that in this form there lieth a great dif- 
ference betwixt the baptism of John and that of 
Christ. 



OP BAPTISM. 433 

I answer, In that John's baptism was unto re- 
pentance, the difference lieth not there, because so 
is Christ's also; yea, our adversaries will not deny 
but that adult persons that are to be baptized ought, 
ere they are admitted to water-baptism, to repent, 
and confess their sins : and that infants also, with a 
respect to and consideration of their baptism, ought 
to repent and confess ; so that the difference lieth 
not here, since this of repentance and confession 
agrees as well to Chrisfs as to John'^s baptism. But 
in this onv adversaries are divided; for Calvin will 
have Chrisfs and John''s to be all one, Inst. lib. 4 cap, 
15. sect. 7, 8. yet they do differ, and the difference 
is, in that the one is by water, the other not, &c. 

Secondly, As to what Christ saith, in command- 
ing them to baptize in the name of the Father, Son, 
and Spirit, I confess that states the difference, and 
it is great; but that lies not only in admitting 
water-baptism in this different form, by a bare ex- 
pressing of these words: for as the text says no 
such thing, neither do I see how it can be inferred 
from it. For the Greek is elg r6 ovo^a, that is. Of the 
into the name ; now the name of the Lord is often JiTeTord 
taken in scripture for something else than a bare j^ow taken 
sound of words, or literal expression, even for his lure^"^ 
virtue £ind power, as may appear from Psal. liv. 3. 
Cant. i. 3. Prov. xviii. 10. and in many more. Now 
that the apostles were by their ministry to baptize 
the nations into this name, virtue, and power, and 3^® l^^P" 
that they did so, is evident by these testimonies of the name, 
Paul above-mentioned, where he saith. That as w^*^*'*^. 
many of them as were baptized into Christ, have 
put on Christ ; this must have been a baptizing into 
the name, i. e. power and virtue, and not a mere for- 
mal expression of words adjoining with water-bap- 
tism ; because, as hath been above observed, it 
doth not follow as a natural or necessary conse- 
quence of it. I would have those who desire to 
have their faith built upon no other foundation 



434 moposiTio!^ xif. 

than the testimony of God^s Spirit, and Scriptures 
of truth, thoroughly to consider whether there can 
be any thing further alleged for this interpretation 
than what the prejudice of education and influence 
of tradition hath imposed. Perhaps it may stum- 
ble the unwary and inconsiderate reader, as if the 
very characterof C/im^mw2Vy were abolished, to tell 
him plainly that this scripture is not to be under- 
stood of baptizing with water, and that this form of 
baptizing in the name of the Father, Son, and Spirit, 
hath no warrant from Mat. xxviii. &c. 
Whether For which, besides the reason taken from the 
prescribea signification of [the name] as being the virtue and 
formof poiver above expressed, let it be considered, that 
MaLxxviH J^it had been a form prescribed by Christ to his 
apostles, then surely they would have made use of 
that form in the administering of water-baptism to 
such as they baptized with water; but though par- 
ticular mention be made in divers places of the 
^ds who were baptized, and how ; and though it 
be particularly expressed that they baptized such 
and such, as Acts ii. 41. and viii. 12, 13, 38. and ix. 
18. and x. 48. and xvi. 15, and xviii. 8. yet there is 
not a word of this form. And in two places, Acts 
viii. 16. and xix. 5. it is said of some that they were 
baptized in the name of the Lord Jesus ; by which 
it yet more appears, that either the author of this 
history hath been very defective, who having so of- 
ten occasion to mention this, yet omitteth so sub- 
stantial a part o( baptism, (which were to accuse the 
Holy Ghost, by whose guidance Luke wrote it) or else 
that the apostles did no ways understand that Christ 
by his commission. Mat, xxviii. did enjoin them 
such a form of water-baptism, seeing they did not 
use it. And therefore it is safer to conclude, that 
what they did in administering water-baptism, they 
did not by virtue of that commission, else they 
would have so used it; for our adversaries I sup- 
pose would judge it a great heresy to administer 



OF BAPTISM. 435 

ivater-baptism without that, or only in the name of 
Jesus^ without mention of Father or Spirit^ as it is 
expressly said they did, in the two places above- 
cited. 

Secondly, They say, If this were not understood of AUe. 2. 
water-baptism, it would be a tautology^ and all one 
with teaching. 

I say, JVay : Baptizing with the Spirit is somewhat Answ. 
further than teaching, or informing the under- 
standing; for it imports a reaching to^ and melting J^^^j^^ ^ 
the heart, whereby it is turned, as well as the under- baptizing 
standing informed. Besides, we find often in the ^*^®^' 
scripture, that teaching and instructing are put to- 
gether, without any absurdity, or needless tautol- 
ogy; and yet these two have a greater affinity 
than teaching and baptizing with the Spirit. 

Thirdly, They say, Baptism in this place must be un- Alle. 3. 
derstood with water, because it is the action of the apos^ 
ties ; and so cannot be the baptism of the Spirit, which 
is the work of Christ, and his grace; not of man, Sec. 

I answer; Baptism with the Spirit, though not Answ. 
wrought without Christ and his grace, is instrumen- T^« ^^p- 
tally done by men fitted of God for that purpose; the Spirit 
and therefore no absurdity follows, that baptismw'iih a^^jibed to 
the Spirit should be expressed as the action ofasinstru- 
the apostles. For though it be Christ by his grace '^®"*^ 
that gives spiritual gifts, yet the apostle, Rom. i. 1 1. 
speaks of his imparting to them spiritual gifts; and 
he tells the Corinthians, that he had begotten them 
through the gospel, 1 Cor. iv. 1 5, And yet to beget 
people to the faith, is the work of Christ and his 
grace, not of men. To convert the heart, is prop- 
erly the work of Christ; and yet the scripture 
oftentimes ascribes it to men, as being the instru- 
ments: and since PauVs commission was. To turn 
people from darkness to light, (though that be not done 
without Christ co-operating by his grace,) so may 
also baptizing with the Spirit be expressed, as perfor- 
mable by man as the instrument, though the work 

57 



4^ 



PROPOSITION XII. 



Answ. 



Obj.3. 



of Christ'* s grace be needful to concur thereunto. 
So that it is no absurdity to say, that the apostles 
did administer the baptism of the Spirit. 
Alle. 4. Lastly, They say, That since Christ saith here^ that 
he will be with his disciples to the end of the worlds 
therefore water-baptism must continue so long. 

If he had been speaking here of water-baptism, 
then that might have been urged; but seeing that 
is denied, and proved to be false, nothing from 
thence can be gathered; he speaking of the bap- 
tism of the Spirit^ which we freely confess doth 
remain to the end of the world ; yea, so long as 
Christ's presence abideth with his children. 

§. IX. Thirdly, They object the constant practice 
of the apostles in the primitive churchy who^ they say, 
did always administer water-baptism to such as they 
converted to the faith of Christ; and hence also they 
further urge that of Mat. xxviii. to have been meant of 
water; or else the apostles did not understand it., be- 
cause in baptizing they used water; or that in so do- 
ing they walked without a commission. 

I answer; That it was the constant practice of the 
apostles, is denied; for we have shown, in the ex- 
ample of Paul, that it was not so; since it were most 
absurd to judge that he converted only those few, 
even of the church of Corinth, whom he saith he 
baptized; nor were it less absurd to think that that 
was a constant apostolic practice, which he, who was 
not inferior to the chiefest of the apostles, and who 
declares he laboured as much as they all, rejoiceth 
he was so little in. But further; the conclusion 
inferred from the apostles' practice of baptizing 
with water, to evince that they understood Mat. 
xxviii. of water-baptism, doth not hold: for though 
they baptize with water, it will not follow that 
either they did it by virtue of that commission, or 
that they mistook that place ; nor can there be any 
medium brought, that will infer such a conclusion. 
As to the other insinuated absurdity, That they did 



Answ. 



How the 
apostles 
baptized 



OP BAPTISM. 437 

it without a commission^ it is none at all: for they 
might have done it by di permission^ as being in use 
before Chrisfs death ; and because the people, nurs- 
ed up with outward ceremonies, could not be wean- 
ed wholly from, them. And thus they used other 
things, as circumcision^ and legal purifications^ which 
yet they had no commission from Christ to do: to 
which we shall speak more at length in the follow- 
ing proposition concerning the supper. 

But if from the sameness of the word, because Object. 
Christ bids them baptize^ and they afterwards in the 
use of water are said to baptize^ it be judged prob- 
able that they did understand that commission^ Mat. 
xxviii. to authorize them to baptize with water, and ac- 
cordingly practised it ; 

Although it should be granted, that for a season Answ 
they did so far mistake it, as to judge that water 
belonged to that baptism, (which however I find 
no necessity of granting,) yet 1 see not any great 
absurdity would thence follow. For it is plain 
they did mistake that commission, as to a main 
part of it, for a season; as where he bids them 
Go, teach all nations ; since some time after they 
judged it unlawful to teach the Gentiles ; yea, Peter The apos- 
himself scrupled it, until by a vision constrained scnipiethe 
thereunto; for which, after he had done it, he I^^S'"^ 
was for a season (until they were better informed) tiles. 
judged by the rest of his brethren. Now, if the 
education of the apostles as Jews^ and their pro- 
pensity to adhere and stick to the Jewish religion^ 
did so far influence them, that even after Christ's 
resurrection^ and the pouring forth of the Spirit, 
they could not receive nor admit of the teaching 
of the Gentiles, though Christ, in his commission 
to them, commanded them to preach to them ; 
what further absurdity were it to suppose, that, 
through the like mistake, the chiefest of them hav- 
ing been the disciples of John, and his baptism be- 
ing so much prized there among the Jews, they also 



438 



PROPOSITION XII. 



took Christ's baptism, intended bj him of the Spirit, 
to be that of water, which was Johti's^ and accord- 
ingly practised it for a season? It suffices us, that 
if thej were so mistaken, (though I say not that 
they were so,) they did not always re/nain under that 
mistake: else Peter would not have said of the 
baptism which now saves, that it is not a putting 
away of the filth of the fleshy which certainly water- 
baptism is. 

But further. They urge much Peter's baptizing 
Cornelius ; in which they press two things. First, 
That water-bapiisni is used^ even to those that had receiv-" 
ed the Spirit. Secondly, That it is said positively^ he 
cominanded them to be baptized^ Acts x. 47, 48. 

But neither of these doth necessarily infer water- 
baptism to belong to the new covenant dispensation^ 
nor yet to be a perpetual standing ordinance in t^e 
Ve^r church. For first, all that this will amount to, 
baptizing was, that Peter at that time baptized these men ; 
wafer ^^^ but that he did it by virtue of that commission, 
makes it a Mat. xxviii. remains yet to be proved. And how 
ordinaale ^oth the baptizing with water, after the receiving 
to the Qf ttig Holy Ghost, prove the case, more than the 

church. [- ' • • ' 1 .1 7 7 • I 1 

rise 01 circumcision^ and other legal rites., acknowl- 
edged to have been performed by him afterwards? 
Also, it is no wonder if Peter., who thought it so 
strange (notwithstanding all that had been pro- 
fessed before, and spoken by Christ) that the Gen- 
tiles should be made partakers of the gospel, and 
with great difficulty, not without an extraordinary 
impulse thereunto, was brought to come to them, 
and eat with them, was apt to put this ceremony 
upon them; which being, as it w^ere,the particular 
dispensation of John., the forerunner of Christ, seem- 
ed to have greater affinity with the gospel, than 
the other Jewish ceremonies then used by the church; 
but that will no ways infer our adversaries' con- 
clusion. Secondly, As to these words, And he com," 
rrianded them to be baptized, it declareth matter of 



OF BAPTISM. 



439 



fact^ not of rights and amounteth to no more, 
than that Peter did at that time, pro hie Sr nunc^ 
command those persons to be baptized with water^ 
which is not denied: but it saith nothing that 
Peter commanded water-baptism to be a standing 
and perpetual ordinance to the church; neither 
can any man of sound reason say, if he heed what 
he says, that a command in matter of fact to par- 
ticular persons, doth infer the thing commanded to 
be of general obhgation to all, if it be not other- 
wise bottomed upon some positive precept. Why 
doth Peter'^s commanding Cornelius and his houses 
hold to be baptized at that time infer water-baptism 
to continue, more than his constraining (which is 
more than commanding) the Gentiles in general 
to be circumcised^ and observe the law? We find 
at that time, when Peter baptized Cornelius, it was 
not yet deteiftined whether the Gentiles should 
not be circumcised; but on the contrary, it was the 
most general sense of the church that thei/ shoidd: 
and therefore no wonder if they thought it need- 
ful at that time that they should be baptized; 
which had more affinity with the gospel, and was a 
burden less grievous. 

§. X. Fourthly, They object from the significa- Obj. 4. 
tion of the word [baptize] which is as much as to dip 
owe? wash with water; alleging thence that the very 
word imports a being baptized with water. 

This objection is very weak. For since bap- Answ. 
tizing with water was a rite among the Jews, as 
Paulus Riccius showeth, even before the coming of Baptizing 
John; and that the ceremony received that name dippfng^r 
from the nature of the practice, as used both by ^fshing 
the Jews and by John; yet we find that Christ and ^* 
his apostles frequently make use of these terms to 
a more spiritual signification. Circumcision was only 
used and understood among the Jews to be that 
of the flesh; but the apostle tells us of the circum- 
cision of the heart and spirit made without hands. So 



440 PROPOSITION XII. 

that though baptism was used among the Jews only 
to signify a washing with water^ yet both John^ 
Christ, and his apostles, speak of a being baptized 
with the Spirit^ and. with fire; which they make the 
peculiar baptism of Christ, as contra-distinguished 
from that of ivater^ which was Johi's^ as is above 
shown. So that though baptism among the Jews 
was only understood o^ water ^ yet among Christians 
it is very well understood of the Spirit without 
ivater: as we see Christ and his apostles spiritu- 
ally to understand things, under the terms of what 
•had been shadoics before. Thus Christ, speaking 
of his ^o^/y, (though the Jews mistook him,) said, 
Destroy this temple^ and in three days I will raise it 
up; and many more that might be instanced. But 
if the etymology of the word should be tenaciously 
adhered to, it would militate against most of our 
adversaries, as well as against us: ftr the Greek 
Ba^7/^a Ba7t7('^« signifies immergo^ that is, to plunge and 
iIIthig'?,*'to dip in; and that was the proper use of water-bap- 
piungeaad ^[^^ among the Jeivs, and also by John^ and the 
primitive Christians, who used it; whereas our 
adversaries, for the most part, only sprinkle a little 
water upon the forehead, which doth not at all 
JfoWnse^d answcr to the word [baptis7n]. Yea, those of old 
water-bap. among Christians that used water-baptism, thought 
dipped and this dipping OT plunging so needful, that they thus 
^^"dfhose ^W^^ children: and "^forasmuch as it was judged 
that were that it might prove hurtful to some weak consti- 
oniysprin- tut^Q^g sprinJcHnor. to prevent that hurt, was intro- 

kled, were ' J i ^ • Ti • • x j ai_ 

not admit- duccd ; yct thcii it was likewise appointed, that 
office^in"^ such as wcrc only sprinkled^ and not dipped, should 
the church not be admitted to have any office in the church, 
— audwhy. ^^ ^^^ being sufficiently baptized. So that if our 

adversaries will stick to the word, they must alter 

their method of sprinkling. 
Obj. 5. Fifthly, They object John iii. 5. Except a man be 

born of water, and of the Spirit, ^t. hence inferring 

the necessity of water-baptism, as well as of the Spirit. 



OP BAPTISM. 441 

But if this prove any thing, it will prove water- Answ. 
baptism to be of absolute necessity ; and therefore 
Protestants rightly affirm, when this is urged upon J^^^^^^^^ 
them by Papists^ to evince the absolute necessity of erates, is 
water-baptism, that [water] is not here understood 1^^"^^' ^ 
of outward water; but mystically, of an inward 
cleansing and washing. Even as where Christ 
speaks of being baptized with fire^ it is not to be un- 
derstood of outward material fire, but only of puri- 
fying, by a metonymy ; because to purify is a proper 
effect of fire, as to wash and make clean is of water; 
where it can as little be so understood, as where we 
are said to be saved by the washing of regeneration^ 
Tit. iii. 5. Yea, Peter saith expressly, in the place 
often cited, as * Calvin well observes, That the bap- *inthe4th 
tism which saves^ is not the putting away of the filth of insut.^c. is. 
the flesh. So that since [water'] cannot be under- 
stood of outward water, this can serve nothing to 
prove water-baptism. 

If it be said, that [water] imports here necessita- Object, 
tem praecepti, though not medii; 

I answer; That is first to take it for granted Answ. 
that outward water is here understood ; the con- 
trary whereof we have already proved. Next, 
water and the Spirit are placed here together, [^Ex- 
cept a man be born of water and the Spirit,] where Necessitas 
the necessity of the one is urged as much as of the and medu 
other. Now if the Spirit be absolutely necessary, "rged. 
so will also water ; and then we must either say, 
that to be born of the Spirit is not absolutely ne- 
cessary, which all acknowledge to be false; or else, 
that water is absolutely necessary ; which, as Pro- 
testants^ we affirm, and have proved, is false: else 
we must confess, that water is not here understood 
of outward water. For to say that when water and 
the Spirit are placed here just together, and in 
the same manner, though there be not any differ- 
ence or ground for it visible in the text, or ded ucible 
from it, That the necessity of water is here prcecepti^ 



442 



PROPOSITION XII. 



but not medii^ but the necessity of the Spirit is both 
medii and prcBcepii^ is indeed confidently to affirm, 
but not to prove. 
Obj. 6. Sixthly and lastly; They object, That the bap- 
tism of water is a visible sign or badge to distinguish 
Christians yrom Infidels, even as circumcision did the 
Jews. 
Answ. I answer; This saith nothing at all, unless it be 
proved to be a necessary precept^ or part of the new 
covenant dispensation ; it not being lawful for us to 
impose outward ceremonies and rites^ and say, they 
Circumcis- ^\[\ distinguish us from infidels. Circumcision was 
of the first positively commanded, and said to be a seal of the 
covenant, fi^.^^ coccnant ; but as we have already proved that 
Water- there is no such command for baptism, so there is 
fa^ise'iy"I;ai- Hot any word in all the New Testament, calling it a 
'?rh*^*^^^ ^ac^^e of Christianity^ or seal of the new covenaiit : 
tianity. and therefore to conclude it is so, because circum-' 
cision was so, (unless some better proof be alleged 
Which is fQj. \i\ ^g miserably to bes: the question. The pro- 

the badge • ^ /- /• -,7 • ^ni • ^ J \ 1 Tr • 

of Chris- jessing of jaith in Lhnst^ and a holy life answering 

tianity. thercunto^ is afar better badge of Christianity than 

any outward washing ; which yet answers not to that 

of circumcision^ since that affixed a character in the 

flesh, which this doth not: so that a Christian is 

not known to be a Christian by his being baptized^ 

especially when he was a child, unless he tell them 

What the so much: and may not the professing o^ faith in 

say of wa- Christ signify that as well ? I know there are di- 

ter-bap- ^^^^ of thosc Called the Fathers, that speak much 

tism, and . n* • r^i y-17 • • 

of the sign of watcr-baptism, calling it Characterem Cnristiani- 
lloss. tatis: but so did they also of the sign of the cross^ 

and other such things, justly rejected by Protestants, 
Heathen- For the mystery of iniquity^ which began to work in 
moni^rin- the apostles' days, soon spoiled the simplicity and 
troduced purity of the Christian worship; insomuch that not 
<:hristian Only many J'^.wish rites were retained, but many 
worship, heathenish customs and ceremonies introduced into the 

Christian worship; as particularly that word \sacra- 



OF BAPTISM. 443 

ment]. So that It is a great folly, especially for Pro- 
testants^ to plead any thing of this from tradition or 
antiquity; for we find that neither Papists nor Pro- 
testants use those rites exactly as the ancients did; 
who in such things, not walking by the most cer- 
tain rule of God's Spirit, but doting too much 
upon externals, were very uncertain. For most 
of them all, in the primitive times, did wholly 
plunge and dip those they baptized, which neither 
Papists^ nor most Protestants, do: yea, several of 
the Fathers accused some as heretics in their days, 
for holding some principles common with Protest- 
ants concerning it ; as particularly Augustine doth 
the Pelagians, for saying that infants dying unbap- 
tized may be saved. And the Manichees w ere con- 
demned, for denying that grace is universally given 
by baptism; and Julian the Pelagian by Augustine, 
for denying exorcism and insufflation in the use of ^'^^l^}^^ 

J . 11 1 • 1 .1 • n 1 1 o or adjura- 

baptism: all which things r^ro/e^/a/z/^ deny also. So tion. 
that Protestants do but foolishly to upbraid us, as 
if we could not show any among the ancients that 
denied water-baptism; seeing they cannot show any, 
whom they acknowledge not to have been hereti- 
cal in several things, that used it; nor yet, who 
using: it, did not also use the sig-n of the cross^ and ^^^^^ignof 

I ^ 1 • • 1 • I • 1 *? "^1 rrM ^'^^^ cross. 

other things with it, which they deny. Ihere 
were some nevertheless in the darkest times of Many in 
Popery, who testified against water-baptism. For IgeTtestifi- 
one Alanus, pag. 103, 104, 107, speaks of some in ed against 
his time that were burnt for the denying of it: baptism. 
for they said. That baptism had no efficacy, either in 
children or adult persons; and therefore men were 
not obliged to talce baptism: particularly ten canofiics^ 
so called, were burnt for that crime, by the order of 
king Robert of France. And P. Pithceus men- 
tions it in his fragments of the history of Guienne, 
which is also confirmed by one Johannes Flora censis, 
a monk^ who was famous at that time, in his epistle 
to Oliva, abbot of the Ausonian church: Iwill^ saith 

58 



444 PROPOSITION XII. 

he, give you to understand concerning the heresy that 
Ten cano- ^^^^ ^'w the citii o/* Orleans on Childermas-day; for it 

nics burnt 'r i i ? • 7 • r> i 

at Orleans, was truc^ V y^ havc heard any things that king Robert 
and why? i;(iiigQfj[ fg ^g bumt alive 7iear fourteen of that city., of 
the chief of their clergy, a7id the more noble of their 
laics, who ivere hateful to God, and abominable to 
heaven and earth; for they did stiffly deny the grace 
of holy baptism, and also the consecration of the Lord's 
body and blood. The time of this deed is noted 
in these words by Papir. Masson, in his annals of 
France, lib. 3. in Hugh and Robert, Actum Aurelioe, 
publice anno Incarnationis Domini 1022. Regni Ro- 
berti Regis 28. hidictione 5. quando Stephanus 
Hceresiarcha 4* Complices ejus damnati sunt 8,' exusti 
Aurelice. 

Now for their calling them Heretics and Man- 
tehees, we have nothing but the testimony of their 
accusers, which will no more invalidate their testi- 
mony for this truth against the use of water-bap- 
tism, or give more ground to charge us, as being 
one with Manichees, than because some, called by 
them Manichees, do agree with Protesta^its in some 
things, that therefore Protestants are Manichees or 
Heretics, which ^Protestants can no ways shun. For 
the question is, Whether, in what they did, they 
walked according to the truth testified of by the 
Spirit in the holy scriptures? So that the con- 
troversy is brought back again to the scriptures, 
according to which, I suppose, I have already dis- 
cussed it. 
The bap- ^s for the latter part of the thesis, denying the 
fants a usc of infant-baptism, it necessarily follows from 
duion"^^ what is above said. For if water-baptism be ceas- 
ed, then surely baptizing of infants is not warrant- 
able. But those that take upon them to oppose 
us in this matter, will have more to do as to this 
latter part: for after they have done what they 
can to prove water-baptism, it remains for them 
to prove that infants ought to be baptized. For 



OP THE BODY AND BLOOD OP CHRIST. 445 

he that proves water-baptism ceased, proves that 
infant-baptism is vain : but he that should prove 
that water-baptism continues, has not thence 
proved that infant-baptism is necessary; that 
needs something further. And therefore it was a 
pitiful subterfuge of JVic, Arnoldus against this, to 
say, That the denying of infant-baptism belonged to 
the gangrene of the Anabaptists, without adding 
any further proof 



PROPOSITION XIII. 

Concerning the Communion, or Participation of the 
Body and Blood of Christ. 

The communion of the body and blood of Christ is l^^^^ *' 
inivard and spiritual, which is the participation of John vi. 
his flesh and blood, by which the inward man is i con\\^. 
daily nourished in the hearts of those in whom 
Christ dwells. Of which things the breaking of 
bread by Christ with his disciples was a figure, 
which even they who had received the sub- 
stance used in the church for a time, for the sake 
of the weak; even as abstaining from things stran- Actsxv.se 
gled, and from blood, the washing one another'' s feet, 14. "james 
and the anointing of the sick with oil: all which ^- ^^• 
are commanded with no less authority and so- 
lemnity than the former; yet seeing they are 
but shadows of better things, they cease in such 
as have obtained the substance, 

§. I. The commmiion of the body and blood of 
Christ is a mystery hid from all natural men, in 
their first fallen and degenerate state, which they 
cannot understand, reach to, nor comprehend, 
as they there abide; neither, as they there are, 
can they be partakers of it, nor yet are they able 
to discern the Lord^s body. And forasmuch as the 



446 



PROPOSITION XIII. 



The body 
and blood 
of Christ is 
spiritual. 



Object. 
Answ. 



What the 
heavenly 
seed is, 
whereby 
formerly, 
and also 
now, life 
and salva- 
tion was 
& is com- 
municated. 



Christian World (so called) for the mpst part hath 
been still labouring, working, conceiving, and im- 
agining, in their own natural and unrenewed under- 
standings, about the things of God and religion ; 
therefore hath this mystery been much hid and 
sealed up from them, while they have been con- 
tending, quarrelling, and fighting one with another 
about the mere shadow, outside, and form, but 
strangers to the substance, life, and virtue. 

§. II. The body then of Christ, which believers 
partake of, is spiritual^ and not carnal; and his 
bloody which they drink of, is pure and heavenly, and 
not human or elementary^ as Jlugustine also affirms 
of the body of Christ, which is eaten, in his Tractat. 
Psal. xcviii. Except a man eat my flesh, he hath not 
in him life eternal: and he saith. The words which I 
speak unto you are Spirit and life ; understand spiritu- 
ally what I have spoken. Ye shall not eat of this body 
which ye see, and drink this blood which they shall 
spill, which crucify me — / am the living bread, who 
have descended from heaven. He calls himself the bread, 
who descended from heaven, exhorting that we might 
believe in him, ^"c. 

If it be asked then, }Vhat that body, what that flesh 
and blood is ? 

I answer; It is that heavenly seed, that divine, 
spiritual, celestial substance, of which we spake be- 
fore in the fifth and sixth propositions. This is that 
spiritual body of Christ, whereby and through w^hich 
he communicateth life to men, and salvation to as 
many as believe in him, and receive him; and where- 
by also man comes to have fellowship and commu- 
nion with God. This is proved from the sixth 
of John, from verse 32, to the end, where Christ 
speaks more at large of this matter, than in any 
other place; and indeed this evangelist and beloved 
disciple, who lay in the bosom of our Lord, gives 
us a more full account of the spiritual sayings and 
doctrine of Christ than any other; and it is ob- 



OP THE BODY AND BLOOD OF CHRIST. 447 

servable, that though he speaks nothing of the 
ceremony used by Christ of breaking bread with his 
disciples^ neither in his evangelical account of 
Christ's life and sufferings^ nor in his epistles ; yet 
he is more large in this account of the partici- 
pation of the body, flesh, and blood of Christ, than 
any of them all. For Christ, in this chapter, per- 
ceiving that the Jews did follow him for love of 
the loaves^ desires them (verse 27.) to labour not 
for the meat which perisheth^ but for that meat 
ivhich endureth for ever : but forasmuch as they, 
being carnal in their apprehensions, and not un- 
derstanding the spiritual language and doctrine of 
Christ, did judge the manna^ which Moses gave 
their fathers, to be the most excellent bread, as 
coming from heaven; Christ, to rectify that mis- 
take, and better inform them, affirmeth. First, That 
it is not Moses, but his Father, that giveth the true 
bread from heaven^ vers. 32 and 48. Secondly, This 
bread he calls himself, verse 35. I am the bread of 
life: and verse 51. I am the living bread, ivhich 
came down from heaven. Thirdly, He declares that 
this bread is his fleshy verse 51. The bread that I will Theorigiu, 

/» I 1 ;_ _ r? n 1 ' . nature and 

give^ IS my flesh ; and verse 5o. tor my flesh is meat effects of 
indeed^ and my blood is drink indeed. Fourthly, The fl'^^|!'°**^J 
necessity of partaking thereof, verse 53. Except ye blood of 
eat the flesh of the Son of man^ and drink his bloody Chnst. 
ye have no life in you. And Lastly, The blessed 
fruits and necessary effects of this communion of 
the body and blood of Christ. Verse 33. This bread 
giveth life to the world. Verse 50. He that eateth 
thereof dieth not. Verse 58. He that eateth of this 
bread, shall live for ever. Verse 54. }Vhoso eateth 
this flesh, and drinketh this blood, shall live for ever. 
Verse 56. And he dwelleth in Christ, and Christ in 
him. Verse 57. And shall live by Christ. From this 
large description of the origin, nature, and effects 
of this body, flesh, and blood of Christ, it is ap- 
parent that it is spiritual, and to be understood 



"^^^ PROPOSITION XIII. 

of a spiritual body, and not of that body, or tem- 
ple of Jesus Christ, which was born of the vir- 
gin Mart/, and in which he walked, lived, and suf- 
fered in the land of Judea; because it is said, 
that it came down from Heaven^ yea, that it is he 
that came down from Heaven. Now all Christians 
at present generally acknowledge, that the out- 
ward body of Christ came not down from heaven ; 
neither was it that part of Christ which came 
down from heaven. And to put the matter out 
of doubt, when the carnal Jews would have been 
so understanding it, he tells them plainly, ver. 63. 
It is the Spirit that quickeneth^ but the flesh profiteth 
fo^ilfthaut ''nothing. This is also founded upon most sound 
is his spir- and solid reason ; because it is the soul, not the 
chrlst^^'^^ body, that is to be nourished by this flesh and 
speaks of. blood. Now outward flesh cannot nourish nor 
feed the soul; there is no proportion nor analo- 
gy betwixt them; neither is the communion of 
the saints with God by a conjunction and mutual 
participation of flesh, but of the Spirit: He that 
1 Cor.vi. is joined to the Lord is one Spirit, not one flesh. For 
the flesh (I mean outward flesh, even such as was 
that wherein Christ lived and walked when upon 
earth ; and not flesh, when transformed by a meta- 
phor, to be understood spiritually) can only par- 
take of flesh, as spirit of spirit; as the body can- 
not feed upon spirit, neither can the spirit feed 
upon flesh. And that the flesh here spoken of is 
spiritually to be understood, appears further, inas- 
much as that which feedeth upon it shall never die : 
but the bodies of all men once die; yea, it was ne- 
cessary that the body of Christ himself should die. 
That this body, and spiritual flesh and blood of 
Christ, is to be understood of that divine and heavenly 
seed, before spoken of by us, appears both by the 
nature and fruits of it. First, it is said. It is that 
which com^th down from heaven, andgiveth life unto the 
world: now this answers to that light and seed, 



I 



OP THE BODY AND BLOOD OP CHRIST. 449 

which is testified of, John i. to be the light of the 
world, and the life of men. For that spiritual light l^'^^^^' 
SLiidseed, as it receives place in men's hearts, and and seed is 
room to spring up there, is as bread to the hun- f^e hungry 
gry and fainting soul, that is (as it were) buried soul. 
and dead in the lusts of the world; which receives 
life again, and revives, as it tasteth and partaketh 
of this heavenly bread ; and they that partake of 
it are said to come to Christ; neither can any have 
it, but by coming to him, and believing in the ap- 
pearance of his light in their hearts; by receiving 
which, and believing in it, the participation of 
this body and bread is known. And that Christ 
understands the same thing here by his body, flesh, 
and blood, which is understood, John i. by the 
light enlightening every man, and the life, 8{c, aj>- 
pears ; for the light and life, spoken of John i. is 
said to be Christ ; He is the true light : and the 
bread smdjlesh, 8rc. spoken of in John vi. is called 
Christ ; I am the bread of life, saith he. Again, 
They that received that light and life, John i. 12. 
obtained power to become the sons of God, by believing 
in his name : so also here, John vi. 35. He that com- 
tth unto this bread of life shall not hunger ; and he 
that believes in him, ivho is this bread, shall never thirst. 
So then, as there was the outward visible body and outward & 
temple of Jesus Christ, which took its origin from spiritual 
the virgin Mary ; there is also the spiritual body tinguished. 
of Christ, by and through which He that was the 
Word in the beginning with God, and was and is 
GOD, did reveal himself to the sons of men in 
all ages, and whereby men in all ages come to 
be made partakers of eternal life, and to have 
communion and fellowship with God and Christ. 
Of which body of Christ, and flesh and blood, if 
both Adam, and Seth, and Enoch, and JVoah, and The patri. 
Abraham, and Moses, and David, and all the proph- eat o^f tU 
ets and holy men of God, had not eaten, they chrfst"** 
had not had life in them ; jior could their inward 



450 



PROPOSITION XIII. 



man have been nourished. Now as the outward 
body and temple was called Christ, so was also 
his spiritual body, no less properly, and that long 
before that outward body was in being. Hence 
the apostle saith, 1 Cor. x. 3, 4. that the Fathers 
did all eat the same spiritual meat., and did all drink 
, the same spiritual drink : (for they drank of that spir- 
itual rock that followed thenij and that rock ivas 
Christ.) This cannot be understood otherwise than 
of this spiritual body of Christ; which spiritual 
body of Christ, though it was the saving food of the 
righteous both before the law and under the laiv^; 
yet under the law it was veiled and shadowed, and 
covered under divers types, ceremonies, and obser- 
vations ; yea, and not only so, but it was veiled and 
hid, in some respect, under the outward temple 
and body of Christ, or during the continuance of 
it; so that the Jews could not understand Christ's 
preaching about it while on earth: and not the 
Jews only, but many of his disciples, judging it an 
60^66^* ^«r(/ sayings murmured at it ; and many from that 
time went back from him^ and walked no more with 
him. I doubt not but that there are many also at 
this day, professing to be the disciples of Christ, 
that do as little understand this matter as those did, 
and are as apt to be offended, and stumble at it, 
while they are gazing and following after the out- 
ward body, and look not to that by which the 
saints are daily fed and nourished. For as Jesus 
Christ, in obedience to the will of the Father, 
did by the eternal Spirit offer up that body for a 
light of' propitiation for the remission of sins., and finished his 
christdoth testimony upon earth thereby, in a most perfect 

make the i/»,« • .• i \ ^' l\ l 

saints par- example ofpatiencc, resignation, and holiness, that 
w^body ^^^ might be made partakers of the fruit of that 
sacrifice; so hath he likewise poured forth into the 
hearts of all mm a measure of that divine light 
and seed wherewith he is clothed ; that thereby, 
reaching unto the consciences of all, he may raise 



OP THE BODY AND BLOOD OF CHRIST. 451 

them up out of death and darkness by his life and 
lights and they thereby may be made partakers of 
his body, and therethrough come to have fellow- 
ship with the Father and with the Son. 

§. III. If it be asked, How and after what manner Quest. 
man comes to partake of it^ and to be fed by it ? 

I answer in the plain and express words of Answ. 
Christ, I am the bread of life^ saith he; he that com- ^^^l^l'^^ 
eth to me shall never hunger ; he that believeth in me 
shall never thirst. And again, For my flesh is meat 
indeed^ and my blood is drink indeed. So whoso- 
ever thou art that askest this question, or readest 
these lines, whether thou accountest thyself a be- 
liever, or really feelest, by a certain and sad ex- 
perience, that thou art yet in the unbeHef, and 
findest that the outward body and flesh of Christ 
is so far from thee, that thou canst not reach it, 
nor feed upon it; yea, though thou hast often swal- 
lowed down and taken in that which the Papists 
have persuaded thee to be the real flesh and blood 
of Christ, and hast beHeved it to be so, though all 
thy senses told thee the contrary; or (being a Lu- ransand 
theran) hast taken that bread, in and with and un- Cajvinists' 
der which the Lutherans have assured thee that the of the iiesh 
flesh and blood of Christ is; or (being a Calvinist) ^f Christ"* 
hast partaken of that which the Calvinists say in the sup- 
(though a figure only of the body) gives them who ^^iied. 
take it a real participation of the body, flesh, and 
blood of Christ, though they never knew how nor 
what way; 1 say, if for all this thou findest thy 
soul yet barren, yea, hungry, and ready to starve, 
for want of something thou longest for; know that 
that light that discovers thy iniquity to thee, that 
shows thee thy barrenness, thy nakedness, thy emp- 
tiness, is that body which thou must partake of, and 
feed upon: but that till by forsaking iniquity thou 
turnest to it, comest unto it, receivest it, though 
thou mayest hunger after it, thou canst not be sat- 
isfied with it; for it hath no communion with darkness^ l Cor.Ti.M 

59 



452 PROPOSITION XIII. 

nor canst thou drink of the cup of the Lord, and the 
cup of devils : and be partaker of the Lord^s table, 
and the table of devils, 1 Cor x. 21. But as thou 
sufferest that small seed of righteousness to arise in 
thee, and to be formed into a birth, that new sub- 
How the stantial birth, that is brought forth in the soul, su- 

inward ' ~ ' 

man is pematurally feeds upon and is nourished by this 

nourished, spiritual body ; yea, as this outward birth lives not 
but as it draws in breath by the outward elemen- 
tary air, so this new birth lives not in the soul, 
but as it draws in and breathes by that spiritual 
air or vehicle. And as the outward birth cannot 
subsist without some outward body to feed upon, 
some outward flesh, and some outward drink, so 
neither can this inward birth, unless it be fed by 
this inward flesh and blood of Christ, which an- 
swers to it after the same manner, by way of anal- 
ogy. And this is most agreeable to the doctrine 
of Christ concerning this matter. For as without 
outward food the natural body hath not life, so 

Johnvi.53. also saith Christ, Except ye eat the flesh of the Son 
of man, and drink his blood, ye have no life in you. 
And as the outward body, eating outward food, 

Johnvi.57. Hvcs thereby, so Christ saith, that he that eateth 
him shall live by him. So it is this inward partici- 
pation of this inward man, of this inward and spirit- 
ual body, by which man is united to God, and 
has fellowship and communion with him. He that 
eateth my flesh, and drinketh my blood, saith Christ, 

Johnvi.56. dwelleth in me, and 1 in him. This cannot be un- 
derstood of outward eating of outward bread ; 
and as by this the soul must have fellowship with 
God, so also, so far as all the saints are partakers 
of this one body and one blood, they come also to 
have ^ joint communion. Hence the apostle, 1 Cor. 
X. 17. in this respect saith, that they, being many, are 
one bread, and one body; and to the wise among 

Verse 16. the Corinthians he saith, The bread which we break 
is the communion of the body of Christ. This is 



OP THE BODY AND BLOOD OF CHRIST. 453 

the true and spiritual supper of the Lord, which J^^ituaf 
men come to partake of, by hearing the voice of supper of 
Christ, and opening the door of their hearts, and ^^® ^°'"*^- 
so letting him in, in the manner abovesaid, accord- 
ing to the plain words of the scripture, Rev. iii. 20. 
Behold I stand at the door and knock; if any man 
hear my voice, and open the door, I will come in to 
him, and will sup with him, and he with me. So that 
the supper of the Lord, and the supping with the 
Lord, and partaking of his flesh and blood, is no 
ways limited to the ceremony of breaking bread and 
drinking wine at particular times, but is truly and 
really enjoyed, as often as the soul retires into the 
light of the Lord, and feels and partakes of that 
heavenly life by which the inward man is nour- 
ished ; which may be and is often witnessed by 
the faithful at all times, though more particularly 
when they are assembled together to wait upon 
the Lord. 

§. IV. But what confusion the professors of 
Christianity have run into concerning this matter, 
is more than obvious; who, as in most other things 
they have done, for want of a true spiritual un- ^*j"j'"^^ 
derstanding, have sought to tie this supper of the ceremony- 
Lord to that ceremony used by Christ before his P^ ^^J'^^ 

-, , p, J J . J •', i7«7« • 'ii* *"S bread 

death, of breaking bread and drinking zvine with his and drink- 
disciples. And though they for the most part '."fj^h''® 
agree generally in this, yet how do they contend Christ did 
and debate one against another! How strangely iJis^dl'sd. 
are they pinched, pained, and straitened to make pJes; this 
the spiritual mystery agree to that ceremony ! And simdow^^* 
what monstrous and wild opinions and conceptions 
have they invented, to enclose or affix the body of 
Christ to their bread and wine ! From which opin- 
ion not only the greatest, and fiercest, and most 
hurtful contests, both among the professors of 
Christianity in general, and among Protestants in 
particular, have arisen; but also such absurdities, 
irrational and blasphemous consequences have en- 



454 PROPOSITION XIII. 

makes the ^^cd, as make the Christian religion odious and 
Christian hateful to Jews^ Turks^ and Heathens, The pro- 
hatffurto f'sssors of Christianity do chiefly divide in this mat- 
Je.vs, ter into three opinions. 

Heathen". The First is of those that say, The substance of 
The Pa- fJiQ bread is transubstantiated into the very substance 
oTchvhVs of that same body ^ flesh, and blood of Christ, which 
^®^^- was born of the virgin Mary, and crucified by the 
Jews; so that after the words of consecration, as 
they call them, it is no more bread, but the body of 
Christ. 
TheLuthe- The Second is of such who say. The substance of 
rans faith. ^^^ bread remains, but that also that body is in, and with, 
and under the bread; so that both the substance of 
bread, and of the body, fleshy and blood of Christ, is there 
also. 
The cai- 'phe Third is of those, that, denying both these, 
faith. do affirm. That the body 0/ Christ is not there corpo- 
rally or substantially, but yet that it is really and sacra- 
mentally received by the faithful in the use of bread and 
wine; but how or what way it is there, they know 
not, nor can they tell; only ive must believe it is there, 
yet so that it is only properly in heaven. 

It is not my design to enter into a refutation 
of these several opinions ; for each of their au- 
thors and assertors have sufficiently refuted one 
another, and are all of them no less strong both 
from scripture and reason in refuting each their 
contrary parties' opinion, than they are weak in 
establishing their own. For I often have seriously 
observed, in reading their respective wTitiiigs, 
and so it may be have others, that all of them 
do notably, in so far as they refute the contrary 
opinions ; but that they are mightily pained, when 
they come to confirm and plead for their own. 
Hence I necessarily must conclude, that none of 
them had attained to the truth and substance of 
* Inst. lib. this mystery. Let us see if Calvin,* after he had 
IV. cap. ' j.g|y^^^ ^jjg ^^Q former opinions, be more sue- 



OF THE BODY AND BLOOD OF CHRIST. 455 

cessful in what he affirms and asserts for the truth 
of his opinion, who. after he hath much laboured 
in overturning and refuting the two former opin- 
ions, plainly confesseth, that he knows not what 
to affirm instead of them. For after he has spoken 
much, and at last concluded that the body of Christ ^^^^^^^"^^ 
is there^ and that the saints must 7ieeds partake there- Christ's 
of, at last he lands in these words, Sect. 32. But ifl^todlt 
it be asked me how it is ? I shall not be ashamed to con- certain. 
fess, that it is a secret too high for me to comprehend 
in my spirit, or explain in words. Here he deals very 
ingenuously; and yet who would have thought 
that such a man would have been brought to this 
strait in the confirming of his opinion? consid- 
ering that a little before, in the same chapter, 
Sect. 15. he accuseth the school-men among the 
Papists, and I confess truly, in that they neither im- the^Paptts. 
derstand nor explain to others how Christ is in the 
eucharist, which shortly after he confesseth himself 
he cannot do. If then the school-men among the 
Papists do neither understand nor yet explain to 
others their doctrine in this matter, nor Calvin 
can comprehend it in his spirit, which I judge is 
as much as not to understand it, nor express it in 
words, and then surely he cannot explain it to 
others, then no certainty is to be had from either 
of them. There have been great endeavours used 
for reconcilement in this matter, both betwixt 
Papists and Lutherans, Lutherans and Calvinists, 
yea, and Calvinists and Papists, but all to no pur- 
pose; and many forms and manners of expressions 
drawn up, to which all might yield ; w hich in the 
end proved in vain, seeing every one understood 
them, and interpreted them in their own way; and 
so they did thereby but equivocate and deceive 
one another. The reason of all this contention is, 
because they had not a clear understanding of 
the mystery, and were doting about shadows and 
externals. For both the ground and matter of 



4.56 



PROPOSITION XIII. 



Safan bu- 
sies people 
in outward 
signs, sha- 
dows, and 
forms, 
whilst 
they ne- 
glect the 
substance. 



What hath 
beeu hurt- 
ful to the 
reforma- 
tion. 



Two er- 
rors the 
ground of 
the con- 
tention a- 
bout the 
supper. 



their contest lies in things extrinsic from, and 
unnecessary to, the main matter. And this hath 
been often the poHcy of Satan, to busy people, 
and amuse them with outward signs, shadows, and 
forms, making them contend about that, while in 
the mean time, the substance is neglected; yea, 
and in contending for these shadows he stirs them 
up to the practice of malice, heat, revenge, and 
other vices, by which he establisheth his kingdom 
of darkness among them, and ruins the life of 
Christianity. For there have been more animosi- 
ties and heats about this one particular, and more 
bloodshed and contention, than about any other. 
And surely they are little acquainted with the 
state of Protestant affairs, who know not that their 
contentions about this have been more hurtful 
to the reformation than all the opposition they 
met with from their common adversaries. Now 
all those uncertain and absurd opinions, and the 
contentions therefrom arising, have proceeded 
from their all agreeing in two general errors con- 
cerning this thing; which being denied and re- 
ceded from, as they are by us, there would be an 
easy way made for reconciliation, and we should 
all meet in one spiritual and true understanding 
of this mysteri/ : and as the contentions, so would 
also the absurdities which follow from all the 
three fore-mentioned opinions, cease and fall to 
the ground. 

The first of these errors is, in making the com- 
munion or participation of the body, flesh, and 
blood of Christ to relate to that outward body, 
vessel, or temple, that was born of the virgin 
Mary, and walked and suffered in Judea; whereas 
it should relate to the spiritual body, flesh, and 
blood of Christ, even that heavenly and celestial 
light and life^ which was the food and nourish- 
ment of the regenerate in all ages, as we have al- 
ready proved. 



OF THE BODY AND BLOOD OF CHRIST 457 

The second error is, in tying this participation of 
the body and blood of Christ to that ceremony 
used by him with his disciples in the breaking of 
bread, &c. as if it had only a relation thereto, or 
were only enjoyed in the use of that ceremony, 
which it neither hath nor is. For this is that 
bread which Christ in his prayer teaches to call 
for, terming it rov dplov rov smHatjov^ i. e. the supersub- 
stantial bread, as the Greek hath it, and which the 
soul partakes of, without any relation or neces- 
sary respect to this ceremony, as shall be hereaf- 
ter proved more at length. 

These two errors being thus laid aside, and the 
contentions arising therefrom buried, all are a- 
greed in the main positions, viz. First, that the 
body, flesh, and blood of Christ is necessary for the nour- Believers' 
ishing of the soul. Secondly, that the souls of believers reaiiy feed 
do really and truly partake and feed upon the body, flesh, JP^jJ^^nd 
and blood of Christ. But while men are not content blood of 
with the spirituality of this mystery, going in their ^*^"^^" 
own wills, and according to their own inventions, 
to strain and wrest the scriptures to tie this spir- 
itual communion of the flesh and blood of Christ 
to outward bread and wine, and such like carnal 
ordinances, no wonder if by their carnal appre- 
hensions they run into confusion. But because 
it hath been generally supposed that the com- 
munion of the body and blood of Christ had 
some special relation to the ceremony of breaking 
bread, I shall first refute that opinion, and then 
proceed to consider the nature and use of that 
ceremony, and whether it be now necessary to con- 
tinue ; answering the reasons and objections of 
such as plead its continuance as a necessary and 
standing ordinance of Jesus Christ. 

§. V. First, It must be understood that I speak I. 
of a necessary and peculiar relation otherwise 
than in a general respect : for inasmuch as our com- 
munion with Christ is and ought to be our great- 



458 PROPOSITION XIII. 

That the ^g^ ^nd chiefest work, we ought to do all other 
ion of the thiiigs with a respect to God, and our fellowship 
bkfo^dd^ with him; but a special and necessary respect or 
Christ has relation is such as where the two things are so tied 
JSaUon'fo ^rid united together, either of their own nature^ or 
the cere- hy the Command of God^ that the one cannot be en- 
"reatiog jojcd, or at IcBst is uot, cxccpt vevj extraordina- 
bread, nei- j-ily^ without the othcr. Thus salvation hath a ne- 
nature nor ccssarj rcspcct to hoUncss^ bccausc without holiness 
precept, ^q ^^^^ ^/^^// ^^g God ; and the eating of the flesh and 
blood of Christ hath a necessary respect to our 
having life, because if we eat not his fleshy and drink 
not his blood, we cannot have life; and our feeling 
of God^s presence hath a necessary respect to our 
being found meeting in his name by divine pre- 
cept, because he has promised ivhere two or three 
are met together in his name, he will be in the midst of 
them. In like manner our receiving benefits and 
blessings from God has a necessary respect to our 
prayer, because if we ask, he hath promised we shall 
receive. Now the communion or participation of 
the flesh and blood of Christ hath no such necessary 
relation to the breaking of bread and drinking of 
wine; for if it had any such necessary relation, it 
would either be from the nature of the thing, or from 
some divine precept ; but we shall show it is from 
neither; therefore, &;c. 

First, It is not from the nature of it; because to 
partake of the flesh and blood oi Christ is a spir- 
itual exercise, and all confess that it is by the 
soul and spirit that we become real partakers of 
it, as it is the soul, and not the body, that is nour- 
ished by it But to eat bread and drink wine is a 
natural act, which in itself adds nothing to the 
soul, neither has any thing that is spiritual in it; 
because the most carnal man that is can as fully, 
as perfectly, and as wholly eat bread and drink 
wine as the most spiritual. Secondly. Their re- 
lation is not by nature^ else they would infer one 



OP THE BODY AND BLOOD OF CHRIST. 45^ 

another; but all acknowledge that many eat of the 
bread and drink of the wine, even that which they 
say is consecrate and transubstantiate into the very 
body of Christy who notwithstanding have not life 
eternal, have not Christ dwelling in them, nor do 
live by him, as all do who truly partake of the 
flesh and blood of Christ without the use of this ^be patri- 

111 •-, T 7 T*T sirens 3.nci 

ceremony, as all the patriarchs and prophets did prophets, 
before this ordinance, as they account it, was in- JJ,5?cerV 
stituted. Neither was there any thing under the monys 
law that had any direct or necessary relation here- tn^e pariar 
unto; though to partake of the flesh and blood of kersof 
Christ in all ages was indispensably necessary to flesh^nd 
salvation. For as for the paschal lamb, the whole ^'°°*^; 
end of it is signified particularly, Exod. xiii. 8, 9. chai iamb 
to w'li^That the Jews might thereby be kept in remem- ^^^ ^'^^^ 
brance of their deliverance out of Egypt. 

Secondly, It hath not relation by divine precept; 
for if it had, it would be mentioned in that which 
our adversaries account the institution of it, or 
else in the practice of it by the saints recorded in 
scripture; but so it is not. For as to the institution^ 
or rather narration, of Christ's practice in this mat- 
ter, we have it recorded by the evangelists Mat- 
thew, Mark, and Luke. In the first two there is only 
an account of the matter of fact, to wit. That Mat. xxvi, 
Christ brake bread, and gave it to his disciples to eat, xiv. 22. 
saying. This is my body ; and blessing the cup, he gave J^"^® ^^"• 
it them to drink, saying. This is my blood; but nothing 
of any desire to them to do it. In the last, after The insti- 
the bread, (but before the blessing, or giving them Jj^'j^^' °^ 
the wine,) he bids them do it in remembrance of him. or narra- ' 
What we are to think of this practice of Christ Ji^hris";^ 
shall be spoken of hereafter. But what neces- practice 
sary relation hath all this to the believers partak- *'^^^^*"* 
ing of the flesh and blood of Christ .^ The end 
of this for which they were to do it, if at all, is 
to rememher Christ; which the apostle yet more 
particularly expresses, 1 Cor. xi. 26. to show forth 

60 



469 



PROPOSITION XIII. 



the Lord^s death; but to remember the Lord^ or de- 
dare his deaths which are the special and particu- 
lar ends annexed to the use of this ceremony, 
is not at all to partake of the flesh and blood of 
Christ; neither have they any more necessary 
relation to it than any other two different spiritual 
duties. For though they that partake of the Jlesh 
and blood of Christ cannot but remember him, yet 
the Lord and his death may be remembered, as 
none can deny, where his flesh and blood is not 
truly partaken of. So that since the very partic- 
ular and express end of this ceremony may be 
witnessed, to wit, the remembrance of the Lord's 
death, and yet the flesh and blood of Christ not 
partaken of, it cannot have had any necessary 
relation to it, else the partaking thereof would 
have been the end of it, and could not have been 
attained without this participation. But on the 
contrary, we may well infer hence, that since the 
positive end of this ceremony is not the partak- 
ing of the flesh and blood of Christ, and that 
w^hoever partakes of the flesh and blood of Christ 
cannot but remember him, that therefore such 
need not this ceremony to put them in remem- 
brance of him. 
Object. But if it be said. That Jesus Christ calls the bread 
here his body, and the wine his blood, therefore 
he seems to have had a special relation to his disci- 
ples partaking of his flesh and blood in the use of 
this thing; 
Answ. I answer. His calling the bread his body^ and 
the wine his bloody would yet infer no such thing ; 
though it is not denied but that Jesus Christ, in all 
things he did, yea, and from the use of all natural 
things, took occasion to raise the minds of his dis- 
Th wo- ciples and hearers to spirituals. Hence from the 
man of woman of Samaria her drawing water^ he took 
Johniv!i4. occasion to tell her of that living water, which 
whoso drinketh of shall never thirst; which indeed is 



OP THE BODY AUB BLOOD OP CHRIST. 461 

all one with his blood here spoken of; yet it will 
not follow that that well or water had any necessa- P^, ^e"' 
rj relation to the living water, or the living water the bread* 
to it, &c. So Christ takes occasion, from the Jews J"j,rist'"^' 
following him for the loaves, to tell them of this takesocca- 
spiritual bread and flesh of his body, which was ^J^'show™' 
more necessary for them to feed upon ; it will not the inward 
therefore follow that their following him for the '^^'"S- 
loaves had any necessary relation thereunto. So 
also Christ here, being at supper with his disciples, 
takes occasion, from the 6rcaJ and wine which was 
before them, to signify unto them. That as that 
bread which he brake unto them, and that wine 
which he blessed and gave unto them, did contrib- 
ute to the preserving and nourishing of their bod- 
ies, so was he also to give his body and shed his 
blood for the salvation of their souls. And there- 
fore the very end proposed in this ceremony to 
those that observe it is, to be a memorial of his 
death. 

But if it be said, That the apostle, 1 Cor. x. 1 6. 
calls the bread which he brake the communion of the 
body of Christ, and the cup the communion of his 
blood; 

I do most willingly subscribe unto it; but do 
deny that this is understood of the outward bread, 
neither can it be evinced, but the contrary is man- 
ifest from the context : for the apostle in this 
chapter speaks not one word of that ceremony; 
for having in the beginning of it shown them 
how the Jews of old were made partakers of the 
spiritual food and water, which was Christ, and how 
several of them, through disobedience and idolatry^ 
fell from that good condition, he exhorts them, by 
the example of those Jews whom God destroy- 
ed of old, to flee those evils ; showing them that 
they, to wit, the Corinthians, are likewise partakers 
of the body and blood of Christ ; of which commun- 
ion they would rob themselves if they did evil, 



462 PROPOSITION XIII. 

because they could not drink of the cup of the Lord and 
the cup of devils^ and partake of the Lord^s table and 
the table of devils^ ver. 21. which shows that he un- 
derstands not here the using of outward bread and 
wine; because those that do drink the cup of dev- 
ils^ and eat of the table of devils^ yea, the wicked- 
l^he wick- est of men, may partake of the outward bread 
take th™*^ and outward wine. For there the apostle calls 
breaTf d ^^^ bread owe, ver. 17. and he saith, We being mmiy^ 
wine. are one breads ajid one body ; for we are all partakers 
of that one bread. Now if the bread be one^ it can- 
not be the outward^ or the inward would be ex- 
cluded; whereas it cannot be denied but that it 
is the partaking of the inward breads and not the 
outward^ that makes the saints truly one body and 
^^^tlTun- ^^^^^^^^' ^^^ whereas they say, that the one bread 
ion pre- hcrc comprehcndeth both the outward and inward^ 
fig'ment * ^y virtuc of the sacramental union ; that indeed is 
to affirm, but not to prove. As for ihd^. figment of 
a sacramental union, I find not such a thing in all 
the scripture^ especially in the JVew Testament; nor 
is there any thing can give a rise for such a thing 
in this chapter, where the apostle, as is above ob- 
served, is not at all treating of that ceremony, but 
only, from the excellency of that privilege which 
the Corinthians had, as believing Christians, to par- 
take of the flesh and blood of Christ, dehorts them 
from idolatry, and partaking of the sacrifices offer- 
ed to idols, so as thereby to offend or hurt their 
weak brethren. 
Object. But that which they most of all cry out for in 
this matter, and are always urging, is from 1 Cor, 
xi. where the apostle is particularly treating of this 
matter, and therefore, from some words here, they 
have the greatest appearance of truth for their 
assertion, as ver. 27. where he calls the cup the 
tup of the Lord ; and saith. That they who eat of it 
and drink it unworthily, are guilty of the body and 
hkod of the Lord ; and ver. 29. Eat and drink their 



OP THE BODY AND BLOOD OF CHRIST. 403 

own damnation; intimating hence, that this hath an 
immediate or necessary relation to the body, flesh, 
and blood of Christ. 

Though this at first view may catch the unwary Answ. 
reader, yet being well considered, it doth no ways 
evince the matter in controversy. As for the 
Corinthians being in the use of this ceremony, why 
they were so, and how that obliges not Christians 
now to the same, shall be spoken of hereafter : it 
suffices at this time to consider that they were in 
the use of it. Secondly^ That in the use of it they 
were guilty of and committed divers abuses. 
Thirdly^ That the apostle here is giving them 
directions how they may do it aright, in show- 
ing them the right and proper use and end of 
it. 

These things being premised, let it be observed, 
that the very express and particular use of it, ac- 
cording to the apostle, is to show forth the Lord^s 
death, Src. But to show forth the Lord^s death, and 
partake of the flesh and blood of Christ, are dif- 
ferent things. He saith not. As often as ye eat this 
bread, and drink this cup, ye partake of the body 
and blood of Christ ; but, ye show forth the Lord'^s 
death. So I acknowledge that this ceremony, by 
those that practise it, hath an immediate relation 
to the outward body and death of Christ upon the 
cross, as being properly a memorial of it ; but it 
doth not thence follow that it hath any inward 
or immediate relation to believers communicating or 
partaking of the spiritual body and blood of Christ, or 
that spiritual supper spoken of Rev. iii. 20. For 
-though in a general way, as every religious action 
in some respect hath a common relation to the 
spiritual communion of the saints with God, so we 
shall not deny but this hath a relation as others. 
Now for his calling the cup the cup of the Lordf 
and saying. They are guilty of the body and blood of 
Christ, and eat their own damnation in not discerning 



464 



PROPOSITION XIII. 



the Lord^s body^ 8rc. I answer, That this infers no 
more necessary relation than any other religious 
act, and amounts to no more than this, That since 
the Corinthians were in the use of this ceremony, 
and so performed it as a religious act, they ought 
to do it worthily, or else they should bring condem- 
nation upon themselves. Now this will not mare 
infer the thing so practised by them to be a neces- 
sary religious act obligatory upon others, than 
"W^hen the apostle saith, Rom. xiv. 6. He that regard- 
eth the day^ regardeth it unto the Lord, it can be 
thence inferred that the days that some esteemed 
and observed did lay an obligation upon others 
to do the same. But yet, as he that esteemed a 
day, and placed conscience in keeping it, was to 
regard it to the Lord, and so it was to him, in so 
far as he dedicated it unto the Lord, the Lord^s 
day, he was to do it worthily; and if he did it un- 
worthily, he w^ould be guilty of the Lord^s day^ 
and so keep it to his own damnation ; so also such 
as observe this ceremony of bread and wine, it is 
to them the bread of the Lord, and the cup of the 
Lord, because they use it as a religious act; and 
forasmuch as their end therein is to show forth the 
Lord''s death, and remember his body that w^as cru- 
cified for them, and his blood that was shed for 
them, if, notwithstanding, they believe it is their 
duty to do it, and make it a matter of con- 
science to forbear, if they do it without that due 
preparation and examination which every reli- 
gious act ought to be performed in, then, instead 
of truly remembering the Lord's death, and his 
body and his blood, they render themselves guilty 
of it, as being in one spirit with those that cruci- 
fied him, and shed his blood, though pretending 
KiePhari- with thanksgiving and joy to remember it. Thus 
ofYhe"^^^^ the>Scn6c5 and Pharisees of old, though in memory 
Wood of of the prophets they garnished their sepulchres, yet 

the proph- ^j.^ g^j^ ^^ (.j^j..g^ ^^ ^^ ^^ .^^^ ^y. ^^^^y ^i^^^^ j^^^ 



OF THE BODY AND BLOOD OP CHRIST. 465 

that no more can be hence inferred, appears from 
another saying of the same apostle, Rom. xiv. 23. 
He that doubteth is damned if he eat, Src. where he, 
speaking of those that judged it unlawful to eat 
flesh, &c. saith, If they eat doubting, they eat their 
own damnation. Now it is manifest from all this, 
that either the doing or forbearing of this was to 
another, that placed no conscience in it, of no 
moment. So I say, he that eateth that which in 
his conscience he is pursuaded it is not lawful for 
him to eat, doth eat his own damnation; so he 
also that placeth conscience in eating bread and 
wine as a religious act, if he do it unprepared, and 
without that due respect wherein such acts should 
be gone about, he eateth and drinketh his own dam- 
nation, not discerning the Lord^s body, i. e. not minding 
what he doth, to wit, with a special respect to the 
Ijord, and by way of special commemoration of the 
death of Christ, 

§. VI. Having now sufficiently shown what the 
true communion of the body and blood of Christ 
is, how it is partaken of, and how it has no ne- 
cessary relation to that ceremony of bread and 
wine used by Christ with his disciples; it is fit IL 
now to consider the nature and constitution of that whether 
ceremony, (for as to the proper use of it, we have mony^iTea 
had occasion to speak before,) whether it be a "e^essarj 
standing ordinance in the church of Christ obliga- new^cove^ 
lory upon all, or indeed whether it be any ne- ^^"}' ^^^ 

, P ., 1 • r -Li . obligatory. 

cessary part or the worship oi the new covenant 
dispensation, or hath any better or more binding 
foundation than several other ceremonies ap- 
pointed and practised about the same time, which 
the most of our opposers acknowledge to be ceas- 
ed, and now no ways binding upon Christians. We 
find this ceremony only mentioned in scripture in 
four places, to wit, Matthew, Mark, and -Luke, and 
by Paul to the Corinthians. If any would infer any 
thing from the frequency of the mentioning of it. 



466 



PROPOSITION XIII. 



Mat. XX vi. 
26. Mark 
xiv. 22. 
Luke xxii. 
19. ICor. 
xi. 23. &.C. 



The break- 
ing of 
bread was 
no singu- 
lar thing, 
but a cus- 
tom a- 
mong the 
Jews. 
P. Riccius. 



What it is 
to do this 
in remem- 
brance of 
Christ. 



that will add nothing; for it being a matter of 
fact, is therefore mentioned by the evangelists; 
and there are other things less memorable as of- 
ten, yea, oftener mentioned. Matthew and Mark 
give only an account of the matter of fact, with- 
out any precept to do so afterwards ; simply de- 
claring, that Jesus at that time did desire them 
to eat of the bread and drink of the cup; to which 
Luke adds these words. This do in remembrance of 
me. If we consider this action of Christ with his 
apostles, there will appear nothing singular in it 
for a foundation to such a strange superstructure 
as many in their airy imaginations have sought to 
build upon it; for both Matthew and Mark ex- 
press it as an act done by him as he was eating. 
Matthew saith, Jind as they tcere eating; and Mark^ 
And as they did eat^ Jesus took breads ^"c. Now this 
act was no singular thing, neither any solemn 
institution of a gospel ordinance; because it was a 
constant custom among the Jews^ as Paidus Riccius 
observes at length in his Celestial Jgricidture, that 
when they did eat the passover, the master of the 
family did take bread, and bless it, and breaking it, 
gave of it to the rest; and likewise taking wine, 
did the same; so that there can nothing further ap- 
pear in this, than that Jesus Christ, who fulfilled all 
righteousness^ and also observed the Jewish feasts and 
customs^ used this also among his disciples only, 
that as in most other things he laboured to draw 
their minds to a further thing, so in the use of this 
he takes occasion to put them in mind of his death 
and sufferings, which were shortly to be; which 
he did the oftener inculcate unto them, for that 
they were averse from believing it. And as for 
that expression of Luke, Do this in remembrance of 
me, it will amount to no more than this, that being 
the last time that Christ did eat with his disciples^, 
he desired them, that in their eating and drinking 
they might have regard to him, and by the re- 



OF THE BODY AND BLOOD OF CHRIST. 467 

membering of that opportunity, be the more stirred 
up to follow him diligently through sufferings and 
death, &c. But what man of reason, laying aside 
the prejudice of education, and the influence of 
tradition, will say, that this account of the matter 
of fact given by Matthew and Mark^ or this ex^ 
pression of Luke^ to Do that in remembrance ofhim^ 
will amount to these consequences, which the gen- 
erality of Christians have sought to draw from it; 
as calling it, Augustissimum Eucharistice Sacramen- 
turn; venerabile altaris Sacramentum ; the principal 
seal of the covenant of grace^ by ivhich all the bene' 
fits of Chrisfs death are sealed to believers; and 
such like things? But to give a further evidence, 
how these consequences have not any bottom from 
the practice of that ceremony, nor from the words 
following. Do this, St^c. let us consider another of 
the like nature, as it is at length expressed by John, 
chap. xiii. 3, 4, 8, 13, 14, 15. Jesus riseth from sup- ^^"^f^ 
per, and laid aside his garments, and took a towel, and of feet, & 

firded himself: after that, he poureth water into a ng^eiated. 
asin, and began to wash the disciples'' feet; and to 
wipe them with the towel wherewith he was girded: 
Peter said unto him. Thou shalt rtever wash my feet : 
Jesus answered him. If I wash thee not, thou hast no 
part with me. So after he had washed their feet, — he 
said. Know ye what I have done to you f If I then your 
Lord and Master, have washed your feet, ye also ought 
to wash one another^ s feet : for I have given you an 
example, that ye should do as I have done to you. As 
to which, let it be observed, that John relates this 
passage to have been done at the same time with 
the other of breaking bread; both being done the Compared 
night of the passover, after supper. If we regard breaidng 
the narration of this, and the circumstances attend- of bread. 
ing it, it was done with far more solemnity, and pre- 
scribed far more punctually and particularly than 
the former. It is said only, j9s he was eating, he took 
bread; so that this would seem to be but an occasional 

61 



468 



PROPOSITION XIII. 



business: but here he rose up^he laid by his garments j 
he girded himself^ he poured out the water, he washed 
their feet, he wiped them with a towel: he did this 
to all of them; which are circumstances surely far 
more observable than those noted in the other. 
The former was a practice common among the Jews, 
used bj all masters of families upon that occasion ; 
but this, as to the manner, and person acting it, to 
wit, for the master to rise up, and wash the feet 
of his servants and disciples, was more singular and 
observable. In the breaking of bread, and giving 
of wine, it is not pleaded by our adversaries, nor 
yet mentioned in the text, that he particularly 
put them into the hands of all; but breaking it, 
and blessing it, gave it the nearest, and so they 
from hand to hand: but here it is mentioned, 
that he washed not the feet of one or two, but 
of many. He saith not in the former, that if they 
do not eat of that bread, and drink of that wine, 
they shall be prejudiced by it; but here he saith ex- 
pressly to Peter, that if he wash him 7iot, he hath 
no part with him; which being spoken upon Peter^s 
refusing to let him wash his feet, would seem to 
import no less, than not the continuance only, but 
even the necessity of this ceremony. In the former 
he saith, as it were passingly, Do this in remembrance 
of me; but here he sitteth down again, he desires 
them to consider what he hath done, tells them 
The wash- positively, that as he hath done to them, so ought 
they to do to one another: and yet again he re- 
doubles that precept, by telling them, he has given 
them an example, that they should do so likewise. If 
we respect the nature of the thing, it hath as 
much in it as either baptism or the breaking of 
bread; seeing it is an outward element of a cleans- 
ing nature, applied to the outward man, by the 
command and the example of Christ, to signify 
an inward purifying. I would wilHngly propose 
this seriously to men, who will be pleased to make 



lUg one 
another's 
feet was 
left as an 
example. 



OP THE BODY AND BLOOD OF CHRIST. 469 

use of that reason and understanding that God hath 
given them, and not be imposed upon, nor abused 
by the custom or tradition of others; Whether this 
ceremony, if we respect either the time that it was ap- 
pointed in, or the circumstances wherewith it was per- 
formed, or the command enjoining the use of it, hath 
not as much to recommend it for a standing ordinance 
of the gospel, as either water-baptism, or bread and 
wine, or any other of that kind? I wonder then 
what reason the Papists can give, why they have 
not numbered it among their sacraments, except 
merely Voluntas Ecclesim ^ Traditio Patrum. 

But if they say, That it is used among them, in that Object 
the Pope, and some other persons among them, use to 
do it once a year to some poor people ; 

I would willingly know what reason they have Answ. 
why this should not be extended to all, as well as 
that of the eucharist, (as they term it,) or whence 
it appears from the text, that [Do this in remem- 
brance of me] should be interpreted that the bread 
and wine were every day to be taken by all priests, 
or the bread every day, or every week, by the 
people ; and that that other command of Christ, 
Ye ought to do as I have done to you, ^c. is only to 
be understood of the Pope, or some other persons, 
to be done only to a few, and that once a year ? 
Surely there can be no other reason for this dif- 
ference assigned from the text. And as to Pro- The Pro. 
testants, who use not this ceremony at all, if they uTe nouhe 
will but open their eyes, they may see how that washing 
by custom and tradition they are abused in this ^ 
matter, as were their fathers in divers Popish tra- 
ditions. For if we look into the plain scripture, 
what can be thence inferred to urge the one, which 
may not be likewise pleaded for the other ; or for 
laying aside the one, which may not be likewise 
said against the continuance of the other? If they 
say. That the former, of washing the feet, was only 
a ceremony; ^vhat have they, whence they can 



470 PROPOSITION XIII. 

show, that this breaking of bread is more? If they 
say, That the former was only a sign of humility and 
purifying; what have they to prove that this was 
more? If they say, That one teas only for a time^ and 
was no evangelical ordinance; what hath this to 
make it such, that the other wanted? Surely there 
is no way of reason to evade this; neither can 
any thing be alleged, that the one should cease, 
and not the other; or the one continue, and not 
the other; but the mere opinion of the affirmers, 
which by custom, education, and tradition, hath be- 
gotten in the hearts of people a greater reverence 
for, and esteem of the one than the other; which 
if it had fallen out to be as much recommended to 
us by tradition, would no doubt have been as te- 
naciously pleaded for, as having no less founda- 
tion in scripture. But since the former, to wit, the 
washing of one another'' s feet^ is justly laid aside, as 
not binding upon Christians; so ought also the 
other for the same reason. 
The break. §. VII. But it is st range that those who are so 
bread not clamorous for this ceremony, and stick so much to it, 
used now take liberty to d ispense with the manner or method 
that Christ did it in; since none that ever I could 
hear of, except some Baptists^ who now do it, use it 
in the same way that he did : Christ did it at sup- 
per^ while they were eating; but the generality of 
Protestants do it in the morniiig only by itself What 
rule walk they by in this change? 
Object. If it be said. These are but circumstances^ and not the 
matter ; and if the matter be kept to^ the alteration of 
circumstances is but of small moment ; 
Answ. What if it should be said the whole is but a 
circumstance^ which fell out at that time when 
Christ eat the passover? For if we have regard to 
that which alone can be pleaded for an institu- 
tion, viz, these words. Do this in remembrance of 
me; it doth as properly relate to the manner as 
matter. For what may or can they evince in 



same man- 
ner as 
Christ did. 



OF THE BODY AND BLOOD OF CHRIST. 471 

reason, that these words, Do this, only signify eat 
bread, and drink ivine, but it is no matter when ye eat, 
nor how ye eat it; and not as ye have seen me eat it 
at supper with you, who take bread, and break it, and 
give it you ; and take the cup, and bless it, and give it 
you; so do ye likewise? And seeing Christ makes 
no distinction in those words, Do this, it cannot be 
judged in reason but to relate to the whole; 
which if it do, all those that at present use this 
ceremony among Christians, have not yet obeyed 
this precept, nor fulfilled this institution, for all i^ 

their clamours concerning it. 

If it be said. That the time and manner of doing Object 
it by Christ was but accidentally, as being after /^e Jewish 
passover, which was at supper ; 

Besides that it may be answered, and easily Answ. 
proved, that the whole was accidental, as being the 
practice of a Jewish ceremony, ^^ is above observed; j^^^^f*^^^' 
may it not the same way be urged, that the drink- bread was 
ing of wine is accidental, as being the natural pro- ceremony. 
duct of that country; and so be pleaded, that in 
those countries where wine doth not grow, as in 
our nation of Scotla^id, we may make use of beer 
or ale in the use of this ceremony; or bread made 
of other grain than that which Christ used? And 
yet would not our adversaries judge this an abuse, 
and not right performing of this sacrament? Yea, 
have not scruples of this kind occasioned no little 
contention among the professors of Christianity ? 
What great contest and strife hath been betwy^t between 
the Greek and Latin Churches concerning the the Greek 
bread? While the one will have it unleavened, cEmchet 
reckoning, because the Jews made use of un- concern-' 
leavened bread in the passover, that it was such lefvened 
kind of bread that Christ did break to his dis- ^"*^ ""^^** 
ciples; the other leavened: therefore the Luthe- ITesdm 
rans make use of unleavened bread, the Calvinists t^'««"PP«"' 
of leavened. And this contest was so hot, when 
the reformation was beginning at Geneva, that 



472 



PROPOSITION XIII. 



Fareiius. Caivin and Farellus were forced to fly for it. But 
do not Protestants, by these uncertainties, open a 
door to Papists for their excluding the people 
from the cup ? Will not [Do this] infer positively, 
that they should do it in the same manner, and at 
the same time, as Christ did it; as well as that they 
should use the cup, and not the bread only ? Or 
what reason have they to dispense with the one, 
more than the Papists have to do with the other? 
Oh! what strange absurdities and inconveniencies 
have Christians brought upon themselves, by su- 
perstitiously adhering to this ceremony! Out of 
which difficulties it is impossible for them to ex- 
tricate themselves, but by laying it aside, as they 
The clergy J^^ve done others of the like nature. For besides 
bread, do what is abovc-mentioned, I would gladly know 
glvritr"* how from the w ords they can be certainly resolved 
the laity that thcsc words [Do this] must be understood to 
SVa^t^^ the clergy. Take, bless, and break this bread, and give 
not bless it. eV^o Others; but to the laity only. Take and eat, but 

do not bless, S{c. 
Object. If it be said. That the clergy were only present; 
Answ. Then will not that open a door for the Popish 
argument against the administration of the cup to the 
people? Or may not another from thence as easily 
infer, That the clergy only ought to partake of this cer- 
emony ; because they were the apostles only then 
present, to whom it was said, Do this ? But if this 
[Do this] be extended to all, how comes it all have 
not liberty to obey it, in both blessing, breaking, and 
Hot con- distributing, as well as taking and eating ? Besides 
theman°"^ all thcsc, cvcn the Calvinist Protestants of Great 
neroftak- Britain could never yet accord among themselves 
to^Jhom about the manner of taking it, whether sitting, stand- 
to give it. {jig^ oT kneeling; whether it should be given to the 
sick, and those that are ready to die, or not.'^ Which 
controversies, though they may be esteemed of 
small moment, yet have greatly contributed, with 
other things, to be the occasion not only o^much con- 



OP THE BODY AND BLOOD OP CHRIST. 473 

tention, but also of bloodshed and devastation; so 
that in this last respect the Prelatic Calvinists have 
termed the Presbyterians schismatical and perti- 
nacious ; and thej them again superstitious, idol- 
atrous, and papistical. Who then, that will open 
their eyes, but may see that the devil hath stirred 
up this contention and zeal, to busy men about 
things of small moment^ that greater matters may 
be neglected, while he keeps them in such ado 
about this ceremony; though they lay aside others 
of the like nature, as positively commanded^ and 
2iS punctually practised ; and from the observation 
of which half so many difficulties will not fol- 
low? 

§. VIII. How then ? Have we not reason, not 
finding the nature of this practice to be obligatory 
upon us, more than those others which our ad- 
versaries have laid aside, to avoid this confusion; 
since those that use it can never agree, neither 
concerning the nature^ efficacy^ nor manner of doing 
it ? And this proceeds, because they take it not 
plainly, as it lies in the scripture; but have so 
much intermixed their own inventions. For would 
they take it as it lies, it would import no more, 
than that Jesus Christ at that time did thereby signify 
unto them, tJiat his body and blood was to be offered 
for them; and desired them, -that whensoever they 
did eat or drink, they might do it in remembrance of 
him, or with a regard to him, whose blood was shed 
for them. Now that the primitive church, gathered 
immediately after his ascension, did so understand 
it, doth appear from their use and practice, if we 
admit those places of the Acts, where breaking of ?y ^^®^^- 
bread is spoken of, to have relation hereto; which bread they 
as our adversaries do, so we shall willingly agree ^j^n^g" 
to: as first. Acts ii. 42. And they continued sted- common, 
fastly in the apostles'* doctrine and fellowship, and in bering the 
breaking of bread, &rc. This cannot be understood i-ord. 
of any other than of their ordinary eating; for as 



474 



PROPOSITION XIII. 



nothing else appears from the text, so the con- 
text makes it plain; for they had all things in 
common : and therefore it is said, verse 46. And 
they continuing daily with one accord in the temple^ 
and breaking bread from house to house ^ did eat (Leir 
meat with gladness and singleness of heart. Those 
who will not wilfully close their eyes, may see 
here, that the breaking being joined with their eat- 
ing^ shows, that nothing else is here expressed, but 
that having all things in common, and so continu- 
ing together, they also did break their bread, and 
eat their meat together : in doing whereof, 1 can- 
not doubt but they remembered the Lord; to fol- 
low whom they had, with so much zeal and resig- 
nation, betaken themselves. This is further man- 
ifest from Acts vi. 2. for the apostles, having the 
care and distribution of that money, which the 
believers, having sold their possessions, gave unto 
them, and finding themselves overcharged with 
that burden, appointed deacons for that business, 
a^^ohued ^^^^ ^^^^ might givc thcmsclves continually to 
for serving prayer, and to the ministry of the word; not leaving 
tables. ^jjg^^^ ^Q serve tables. This cannot be meant of 
any sacramental eating, or religions act of worship; 
seeing our adversaries make the distributing of 
that the proper act of ministers, not of deacons : and 
yet there can be no. reason alleged, that that break- 
ing of bread, which they are said to have continued 
in, and to have done from house to house, was other 
than those tables which the apostles served ; but 
here gave over, as finding themselves overcharged 
with it. Now as the increase of the disciples did 
incapacitate the apostles any more to manage 
this; so it would seem their further increase, and 
dispersing in divers places, hindered the continu- 
ance of that practice of having things in common: 
but notwithstanding, so far at least to remember 
or continue that ancient community, they did at cer- 
tain times come together, and break bread toge- 



OP THE BODY AND BLOOD OF CHRIST. 475 



to Troas^ that upon the first day of the week, when ^ ^roas 
the disciples came together to break bread, Paul preach- deferred 
ed unto them, ready to depart on the morrow, and con- n/^jj^**^' 
tinned his speech until midnight. Here is no mention 
m »de of any sacramental eating ; but only that 
Paul took occasion from their being together to 
preach unto them. And it seems it was a supper | 

they intended, (not a mornins^-bit of bread, and sup 
of ivine,) else it is not very probable that Paul 
would from the morning have preached until mid^ 
night. But the 1 Ith verse puts the matter out of 
dispute, which is thus : When he therefore was come 
up again, and had broken breads and eaten, and talked 
a long while, even till break of day, so he departed. 
This shows, that the breaking of bread was deferred 
till that time; for these words [and when he had 
broken bread, and eaten^ do show, that it had a rela- 
tion to the breaking of bread before-mentioned, and 
that that was the time he did it. Secondly, These 
words joined together [and when he had broken 
bread, and eaten, and talked] show, it was no re- 
ligious act of worship, but only an eating: for TA^yo"> 

. . .. din pat tor 

bodily refreshment, for which the Christians used rei.eihing 
to meet together some time; and doing it in t^iebody. 
God's fear, and singleness of heart, doth notwithstand- 
ing difference it from the eating or feasting of joro- 
fane persons. And this by some is called a love-feast, cIi]7dT 
or a being together, not merely to feed their bel- love-feast, 
lies, or for outward ends ; but to take thence oc- 
casion to eat and drink together, in the dread and 
presence of the Lord, as his people; which custom 
we shall not condemn. But let it be observed, that 
in all the j^cts there is no other nor further men- 
tion of this matter. But if that ceremony had been 
some solemn sacrifice, as some will have it, or such 
a special sacrament as others plead it to be ; it is 
strartge that that history, which in many less things 
gives a particular account of the Christians^ behav- 

62 



476 PROPOSITION Xllf. 

iour, should have been so silent in the matter: 
onlj we find, that they used sometimes to meet 
The Chris- together to break bread, and eat. Now as the early 
gau by de- Christians began by degrees to depart from that 
de^t%^° primitive purity and simplicity, so did they also to 
from the accumulatc superstitious traditions, and vitiate the 
purUyr^ innocent practices of their predecessors, by the in- 
termixing either of /cz^zV^ or Heathenish rites ; and 
likewise in the use of this, abuses began very early 
to creep in among Christians, so that it was needful 
" for the apostle Paul to reform them, and reprove 
1 Cor. xi. them for it, as he doth at large, 1 Cor. xi. from 
Concern, vcrsc 17. to the cud : which place we shall par- 
ing the ticularly examine, because our adversaries lay the 
the'Lord chicf strcss of their matter upon it ; and we shall see 
(so called) whether it will infer any more than we have above 
exp aine . gp^j^^^^ First, Becausc they were apt to use that 
practice in a superstitious mind beyond the true use 
of it, so as to make of it some mystical supper of the 
Lord^ he tells them, vers. 20. That their coming to- 
gether into one place., is not to eat the Lord's supper; 
he saith not. This is not the right manner to eat ; but. 
This is notVo eat the Lord^s supper; because the sup- 
per of the Lord is spiritual^ and a mystery. Secondly, 
He blames them, in that they came together for the 
worse., and not for the better ; the reason he gives of 
this is, vers. 21. For in eating every one hath taken 
before his own supper ; and one is hungry., and another 
is drunken. Here it is plain that the apostle con- 
^tom of ^^'^^'^ them in that (because this custom of supping 
supping in in general was used among Christians to increase 
waT^sed ^l^^ir love, and as a memorial of Christ's supping 
among with the disciples) they had so vitiated it, as to eat 
Uristians. |^ apart, and to come full, who had abundance ; 
and hungry, who had little at home ; whereby the 
very use and end of this practice was lost and per- 
verted : and therefore he blames them, that they did 
not either eat this in common at home, or reserve 
their eating till they came all together to the public 



OP THE BODY AND BLOOD OF CHRIST. 477 

assembly. This appears plainly by the following 
ver. 22. Have ye not houses to eat and drink in ? Or 
despise ye the church of God, and shame them that have 
not? Where he blames them for their irregular prac- 
tice herein, in that they despised to eat orderly, or 
reserve their eating to the public assembly; and so 
shaming such as not having houses, nor fulness at 
home, came to partake of the common table; 
who, being hungry, thereby were ashamed, when 
they observed others come thither full and drunken. 
Those that without prejudice will look to the place, 
will see this must have been the case among the 
Corinthians : for supposing the use of this to have 
been then, as now used either by Papists, Lutherans j 
or Ca/mw25/5, it is hard making sense of the apostle's I 

words, or indeed to conceive what was the abuse I 

the Corinthians committed in this thing. Having I 

thus observed what the apostle said above, because | 

this custom of eating and drinking together some I^®"^®,®^ I 

time had its rise from Christ's act with the apostles tom. f 

the night he was betrayed ; therefore the apostle | 

proceeds, verse 23. to give them an account of J 

that : For I have received of the Lord that which | 

also I delivered unto you, that the Lord Jesus, the \ 

same night in which he was betrayed, took bread, 8rc. f 

Those that understand the difference betwixt a 
narration of a thing, and a command, cannot but see, 
if they will, that there is no command in this place, 
but only an account of matter of fact; he saith 
not, / received of the Lord, that as he took bread, so 
J should command it to you to do so likewise ; there is 
nothing like this in the place : yea, on the contrary, 
ver. 25. where he repeats Christ's imperative words 
to his apostles, he placeth them so as they import 
no command ; This do ye, as oft as ye drink it, in 
remembrance of me : and then he addfs, For as often '^^^^\^ 
as ye eat this bread, and drink this cup, ye do show ports no ^ ^ 

the Lord^s death till he come : but these words [as l^'SiTs'^^^ 
often] import no more a command^ than to say, *ds supptfri 



478 



PROPOSITION XIII 



Object 



Answ. 



Christ's 
outward 
& inward 
comiog. 



Tore- 
member 
Christ's 
death till 
he come to 
arise in the 
heart. 



often as thou goest to Rome, see the Capitol, will infer 
a command to me to go thither. 

But whereas thej urge the last words, Ye show 
forth the Lordf^s death till he come; insinuating. That 
this imports a necessary continuance of that ceremony, 
until Christ come at the end of the world to judgment ; 

I answer; They take two of the chief parts of 
the controversy here for granted, without proof. 
First, that \as often'] imports a command; the con- 
trary whereof is shown; neither will they ever be 
able to prove it. Secondly, That this coming is to be 
understood of Chrisfs last outward coming, and not 
of his inward and spiritual, that remains to be 
proved : whereas the apostle might well under- 
stand it of his inward coming and appearance, which 
perhaps some of those carnal Corinthians, that used 
to come drunken together, had not yet known; 
and others, being weak among them, and inclinable 
to dote upon externals, this might have been in- 
dulged to them for a season, and even used by 
those who knew Christ's appearance in Spirit, (as 
other things were, of which we shall speak here- 
after,) especially by the apostle, who became weak 
to the weak, and all to all, that he might save 
some. Now those weak and carnal Corinthians 
might be permitted the use of this, to show forth, 
OF remember Christ's death, till he came to arise 
in them; for though such need those outward things 
to put them in mind ofChrisfs death, yet those who 
are dead with Christ, and not only dead with Christ, 
but buried, and also arisen with him, need not such 
ngns to remember him : and to such therefore the 
postle saith. Col. iii. 1. If ye then be risen with 
^hrist, seek those things which are above, where Christ 
itteth on the right hand of God: but bread and wine 
are not those things that are above, but are things of 
the earth. But that this whole matter was a mere 
act of indulgence and condescension of the apostle 
Paul to the weak and carnal Corinthians,, appears 






OP THE BODY AND BLOOD OP CHRIST. 479 

yet more by the Syriac^ copy, which, vers. 17. in 
his entering upon this matter, hath it thus ; In that 
concerning which I am about to command you^ (or in- 
struct you,) I commend you not, because ye have not 
gone forivard, but are descended unto that which is less,, 
or of less consequence : clearly importing that the 
apostle was grieved that such was their condition, 
that he was forced to give them instructions con- 
cerning those outward things; and doting upon 
which, they showed they were not gone forward in 
the life of Christianity, but rather sticking in beggarly I 

elements. And therefore vers. 20. the same version | 

hath it thus, ffhen then ye meet together, ye do not \ 

do it, as it is just ye should do in the day of the Lord, I 

ye eat and drink it : thereby showing to them, that f. 

to meet together to eat and drink outward bread and \ I 

wine, was not the labour and work of that day of I 

the Lord. But since our adversaries are so zealous 
for this ceremony, because used by the church of 
Corinth, (though with how little ground is already 
shown,) how come they to pass over far more posi- 
tive commands of the apostles, as matters of no 
moment ? As first, Acts xv. 29. where the apostles 
peremptorily command the Gentiles, as that which -j.^ abstain 
was the mind of the Holy Ghost, To abstain from from 
things strangled, and from blood : and James v. 1 4. strangled. 
where it is expressly commanded. That the sick be The a- 
anointed with oil in the name of the Lord, !Ji!ilh oif. 

If they say, These were only temporary things, but Object, 
not to continue; 

What have they more to show for this; there Answ. 
being no express repeal of them ^ 

If they say, The repealis implied, because the apostle Object. 
saith. We ought not to be judged in meats and drinks ; 

I admit the answer ; but how can it be prevented Answ. 
from militating the same way against the other I 

practice ? Surely not at all : nor can there be any 

• And likewise the other Oriental Versions, as the Arabic and Ethiopic, I 

have it the same wav. 3 

i 

i 



480 



PROPOSITION XIII. 



thing urged for the one more than for the other, 

but custom and tradition. 

Object. As for that o^ James, they say, There followed a 

miracle upon it, to wit, The recovery of the sick; but 

this being ceased, so should the ceremony. 

Answ. Though this might many ways be answered, to 

wit, That jt?ra^er then might as well he forborne, to 

which also the saving of the sick is there ascribed ; 

A ceremo- yet I shall acccpt of it, because I judge indeed that 

?o c^lafe, ceremony is ceased ; only methinks, since our ad- 

faiUng."^ versaries, and that rightly, think a ceremony ought 

to cease where the virtue fails, they ought by the 

Thus lay- Same rule to forbear the laying on of hands, in imi- 

kands! °^ tation of the apostles, since the gift of the Holy 

Ghost doth not follow upon it. 

§. IX. But since we find that several testimonies 
of scripture do sufficiently show, that such external 
rites are no necessary part of the new covenant dis- 
pensation, therefore not needful now to continue, 
however they were for a season practised of old, 1 
shall instance some few of them, whereby from the 
nature of the thing, as well as those testimonies, 
The cere- it may appear that the ceremony of bread and 
bieadand ^^^^ ^ ccascd, as wcll as thosc other things con- 
wine is fessed by our adversaries to be so. The first is 
ceased. j^^^ ^iv. 17. For the kingdom of God is not meat 
and drink, but righteousness and peace, and joy in the 
Holy Ghost : here the apostle evidently shows, that 
the kingdom of God, or gospel of Christ, stands not 
in meats and drinks, and such like things, but in 
righteousness, 8{c. as by the context doth appear, 
where he is speaking of the guilt and hazard of judg- 
ing one another about meats and drinks. So then, 
if the kingdom of Goc? stand not in them, nor the gos- 
pel, nor work of Christ, then the eating of outward 
bread and wine can be no necessary part of the gos- 
pel-worship, nor any perpetual ordinance of it. An- 
other of the same apostle is yet more plain. Col. ii. 
16, the apostle throughout this whole second chapter 



OP THE BODY AND BLOOD OF CHRIST. 481 

doth clearly plead for us, and against \he formality 
and superstition of our opposers : for in the beginning 
he holds forth the great privileges which Christians 
have by Christ, who are indeed come to the life of 
Christianity ; and therefore he desires them, verse 6. 
As they have received Christy so to walk in him; and 
to beware^ lest they be spoiled through philosophy and 
vain deceit, after the rudiments or elements of the world; 
because that in Christ,, whom they have received, is 
all fullness :, and that they are circumcised with the cir- 
cumcision made without hands, (which he calls the 
circumcision of Christ) and being buried with him by 
baptism, are also arisen with him through the faith of 
the operation of God. Here also they did partake 
of the true baptism of Christ; and being such as 
are arisen with him, let us see whether he thinks 
it needful they should make use of such meat and 
drink as bread and wine, to put them in remembrance 
of Chrisfs death; or whether they ought to be 
judged, that they did it not; verse 16. Let no man 
therefore judge you in meat and drink : Is not bread 
and ivine meat and drink? But why? Which are a 
shadow of things to come : but the body is of Christ. 
Then since our adversaries confess, that their Tj^^"*/ 
bread and wine is a sign or shadow ; therefore, ac- shadow 
cording to the apostle's doctrine, we ought not to J^^^^ ^^"' 
be judged in the non-observation of it. But is it 
not fit for those that are dead with Christ to be sub- 
ject to such ordinances? See what he saith, verse 
20. Wherefore, if ye be dead with Christ from the rudi- ^o^^^'f^ 
ments of the world, why, as though living in the world, Avith the 
are ye subject to ordinances ? ( Touch not, taste not, han- "^'"^* 
dls not : which all are to perish ivith the using) after 
the commandments and doctrines of men. What can 
be more plain ? If this serve not to take away the 
absolute necessity of the use of bread and wine^ 
what can serve to take it away ? Sure I am, the 
reason here given is applicable to them, which all 
do perish with the using; since bread and wine perish 



482 PROPOSITION XIII. 

with the using, as much as other things. But fur- 
ther, if the use oi water ^ and bread and wine^ were 
that wherein the very seals of the new covenant 
stood, and did pertain to the chief sacraments of 
the gospel and evangelical ordinances^ (so called) 
then would not the gospel differ from the laii\ or 
be preferable to it. Whereas the apostle shows 
^asra^ts ^^^ difference, Heb. ix. 10. in that such kind of 
& drinks; obscrvations of i\\e Jews were as a sign of the 
"os d ^^^ gospel^ for that they stood only in meats and drinks^ 
and divers washings. But if the gospel-worship and 
service stand in the same, where is the difference? 
Object. If it be said. These under the gospel have a spiritual 

signification ; 
Answ. So had those under the law ; God was the au- 
thor of those, as well as Christ is pretended to be 
the author of these. But doth not this contending 
for the use of water., bread., and wine., as necessary 
parts of the gospel-worship^ destroy the nature of 
has^lTa^ it, as if the gospel were a dispensation of shadows., 
do\vs,the and not of the substance? Whereas the apostle, 
brmes'the ^" ^^^^ of the Colossians above mentioned, argues 
substance, against the use of these things, as needful to those 
that are dead and arisen with Christ, because they 
are but shadows. And since, through the whole 
Epistle to the Hebrews^ he argues with the Jews^ to 
wean them from their old worship., for this reason, 
because it was typical and figurative ; is it agreeable 
to right reason to bring them to another of the 
same nature? What ground from scripture or rea- 
son can our adversaries bring us, to evince that 
one shadow ov figure should point to another shadow 
or figure., and not to the substance? And yet they 
make the figure of circumcision to point to water- 
baptism., and the paschal lamb to bread and wine. 
But was it ever known that one figure was the 
anti-type of the other, especially seeing Protestants 
make not these their anti-types to have any more 
virtue and efficacy than the type had? For since, 



OP THE BODY AND BLOOD OP CHRIST. 483 

as they say, and that truly, That their sacraments Their sac- 

r 1 I • ' r 1 T raments 

confer not grace, out that it is conj erred according to confer not 
the faith of the receiver, it will not be denied but ^^^^^^ 
the faithful among the Jews received also grace in 
the use of their figurative tvorship. And though 
Papists boast that their sacraments confer grace 
ex opere operato, yet experience abundantly prov- 
eth the contrary. 

§. X. But supposing the use of water-baptism Opposers 
and bread and wine to have been in the primitive power to 
church, as was also that of abstaining from things give their 
stratigled, and from blood, the use of legal purifica- ments; 
tion, Acts xxi. 23, 24, 25. and anointing: of the sick ^'^^"^ , 

' „ . T 1 ? /• whence do 

With Oil, lor the reasons and grounds beiore men- they de- 
tioned; yet it remains for our adversaries to show "^® ^^' 
us how they come by power or authority to ad- 
minister them. It cannot be from the letter of the 
scripture, else they ought also to do those other 
things, which the letter declares also they did, and 
which in the letter have as much foundation. Then 
their power must be derived from the apostles, either 
mediately or immediately ; but we have shown before, 
in the tenth proposition, that they have no mediate 
power, because of the interruption made by the 
apostacy; and for an immediate power or command 
by the Spirit of God to administer these things, 
none of our adversaries pretend to it. We know 
that in this, as in other things, they make a noise 
of the constant consent of the church, and of Christians 
in all asces ; but as tradition is not a sufficient ffround TradiUon 
lor faith, so m this matter especially it ought to cient 
have but small weight; for that in this poin,. of f^^^^^"^ ^*"^ 
ceremonies and superstitious observations the apostacy 
befi^Mn very early, as may appear in the epistle of 
Paid to the Galatians and Colossions ; and we have 
no ground to imitate them in those things, whose 
entrance the apostle so much withstood^ ^o heavily 
regT'^ff-d^ and so sharply reproved. But if we look to 
antiquity,) we find, that in such kind of observan- 

63 



484 



PROPOSITION XIII. 



The sup- 
per ihey 
gave to 
young 
boys and 
children. 



Ballsus. 



Calvin's 
ingenuous 
confession 
commend- 
ed. 



ces and traditions thej were very uncertain and 
changeable; so that neither Protestants nor Papists 
do observe this ceremony as they did, both in that 
they gave it to young boys, and to little children : and 
for aught can be learned, the use of this and infant- 
baptism are of a like age, though the one be laid 
aside both by Papists and Protestants, and the other, 
to wit, baptism of infants, be stuck to. And we have 
so much the less reason to lay weight upon anti- 
quity, for that if we consider their profession of re- 
ligion, especially as to worship, and the ceremo- 
nial part of it, we shall not find any church now, 
whether Popish or Protestant, who differ not widely 
from them in many things, as Dallmus,m his treatise 
concerning the Use of the Fathers, well observeth 
and demonstrateth. And why they should obtrude 
this upon us because of the ancients'^ practice, which 
they themselves follow not, or why we may not 
reject this, as well as they do other things no less 
zealously practised by the ancients, no sufficient 
reason can be assigned. 

Nevertheless I doubt not but many, whose un- 
derstandings have been clouded with these ceremo- 
nies, have notwithstanding, by the mercy of God, 
had some secret sense of the mystery, which they 
could not clearly understand, because it was sealed 
from them by their sticking to such outward things; 
and that, through that secret sense, diving in their 
comprehensions they ran themselves into these car- 
nal apprehensions, as imagining the substance of the 
bread was changed, or that if the substance was not 
changed, yet the body was there, &c. And indeed 
I am inclinable very favourably to judge oi Calvin 
in this particular, in that he deals so ingenuously to 
confess he neither comprehends it, nor can express it 
in words ; but yet by a feeling experience can say, The 
Lord is spiritually present. Now as I doubt not but 
Calvin sometimes had a sense o{\\\^ presence without 
the use of this ceremony, so as the understanding 



OP THE BODY AND BLOOD OF CHRIST. 485 

given him of God made him justly reject the false 
notions of transubstantiation and consubstantiation^ 
though he knew not what to establish instead of ^P^*^*^^ 
them, if he had fully waited in the light that makes 
all things manifest^ and had not laboured in his own 
comprehension to settle upon that external cere- 
mony, by affixing the spiritual presence as chiefly or 
principally, though not only, as he well knew by 
experience, there, or especially to relate to it, he 
might have further reached unto the knowledge of 
this mystery than many that went before him. 

§. XI. Lastly, If any now at this day, from a !« tender- 
true tenderness of spirit, and with real conscience con- 
towards God, did practise this ceremony in the ^^^^J^^^j , 
same way, method, and manner, as did the pnmi- eth at our 
live Christians recorded in scripture, I should not 'gnorance, 
doubt to affirm but they might be indulged in it, 
and the Lord might regard them, and for a sea- 
son appear to them in the use of these things, as 
many of us have known him to do to us in the time 
of our ignorance ; providing always they did not 
seek to obtrude them upon others, nor judge such 
as found themselves delivered from them, or that 
they do not pertinaciously adhere to them. For The day is 
we certainly know that the day is dawned^ in which wli^ISn 
God hath arisen^ and hath dismissed all those cere- 9°^ *^ 
monies and rites^ and is only to be worshipped in worship- 
Spirit^ and that he appears to them who wait upon p^^^.. 
him; and that to seek God in these things is, with 
Mary at the sepulchre, to seek the living among the 
dead: for we know that he is risen^ and revealed in 
Spirit, leading his children out of these rudiments^ 
that they may walk with him in his light: to whom 
be glory for ever. Amen* 



in 

Spirit. 



48^ 



PROPOSITION XIV. 



PROPOSITION XIV. 

Concerning the Power of the Civil Magistrate in Mat- 
ters purely Religious^ and pertaining to the Conscience. 

Since God hath assumed to himself the power and 
Dominion of the Conscience^ who alone can right- 
ly instruct and govern it, therefore it is not law- 
55^56'^ ful for any whosoever, by virtue of any authority 

Mat. vii. or principality they bear in the government of 
TuAu.lo^ this world, to force the consciences of others; and 
therefore all killing, banishing, fining, impris- 
oning, and other such things which are inflicted 
upon men for the alone exercise of their con- 
science^ or diflference in worship or opinion^ pro- 
ceedeth from the spirit of Cain the murderer, 
and is contrary to the truth; providing always, 
that no man, under the pretence of conscience^ 
prejudice his neighbour in his life or estate, or 
do any thing destructive to, or inconsistent with, 
human society ; in which case the law is for the 
transgressor, and justice is to be administered 
upon all, without respect of persons. 

§. I. Liberty o^ conscience from the power of the 
civil magistrate hath been of late years so largely 
and learnedly handled, that I shall need to be but 
brief in it; yet it is to be lamented that few have 
walked answerably to this principle, each plead- 
ing it for themselves, but scarce allowing it to 
others, as hereafter I shall have occasion more at 
length to observe. 

It will be fit in the first place, for clearing of 
mistakes, to say something of the state of the con- 
troversy^ that what follows may be the more clearly 
understood. 

By conscience then, as in the explanation of the 
fifth and sixth propositions I have observed, is to be 



OP THE POWER OF THE CIVIL MAGISTRATE. 487 

understood that persuasion of the mind which arises what con- 

r 7 1' •> 1 • t ' 1 1 I science IS. 

from the understanding s being possessed with the be- 
lief of the truth or falsity of any thing ; which though 
it may be false or evil upon the matter, yet if a man 
should go against his persuasion or conscience, 
he would commit a sin; because what a man doth 
contrary to his faith, though his faith be wrong, is 
no ways acceptable to God. Hence the apostle 
saith, Whatsoever is not of faiths is sin; and he that ^.♦^"*- 
doubteth is damned if he eat ; though the thing might 
have been lawful to another; and that this doubt- 
ing to eat some kind of meats (since all the crea- 
tures of God are good, and for the use of man, if 
received with thanksgiving) might be a superstition, 
or at least a weakness, which were better removed. 
Hence Ames, de Cas. Cons, saith. The conscience.^ al- 
though erring., doth evermore hind^ so as that he sinneth 
who doth contrary to his consciences^ because he doth con- * '• ^- As 
trary to the will of God^ although not materially and eth. ^^°^ 
truly., yet formally and inter pretatively. 

So the question is First, Whether the civil ma- 
gistrate hath power to force men in things religious to 
do contrary to their conscience ; and if they will not^ to 
punish them in their goods.) liberties., and lives ? This 
we hold in the negative. But Secondly., As we 
would have the magistrate to avoid this extreme 
of encroaching upon men's consciences, so on the 
other hand we are far from joining with or 
strengthening such libertines as would stretch the 
liberty of their consciences to the prejudice of 
their neighbours., or to the ruin of human society. 
We understand therefore by matters of conscience 
such as immediately relate betwixt God and maw, 
or men and men., that are under the same per- 
suasion., as to meet together and worship God 
in that way which they judge is most acceptable 
unto him, and not to encroach upon, or seek to 
force their neighbours, otherwise than by reason, 
©r such other means as Christ and his apostles 



488 



PROPOSITION XIV. 



used, viz. Preaching and instructing such as will 
hear and receive it ; but not at all for men, under 
the notion of conscience, to do any thing contrary 
to the moral and perpetual statutes generally ac- 
knowledged by all Christians; in which case the 
magistrate may very lawfully use his authority; 
as on those, who, under a pretence of conscience, 
make it a principle to kill and destroy all the 
wicked, id est, all that differ from them, that 
they, to wit, the saints, may rule, and who there- 
fore seek to make all things common, and would 
force their neighbours to share their estates with 
them, and many such wild notions, as is reported 
of the Anabaptists of Munster ; which evidently 
appears to proceed from pride and covetousness, 
and not from purity or conscience; and therefore 
I have sufficiently guarded against that in the lat- 
ter part of the proposition. But the liberty we lay 
claim to is such as ihe primitive church}u^i\y sought 
under the heathen emperors, to wit, for men of 
sobriety, honesty, and a peaceable conversation, 
to enjoy the liberty and exercise of their con- 
science towards God and among themselves, and to 
admit among them such, as, by their persuasion and 
influence, come to be convinced of the same truth 
with them, without being therefore molested by 
the civil magistrate. Thirdly, Though we would 
not have men hurt in their temporals, nor robbed 
of their privileges as men and members of the 
commomvealth, because of their inward persuasion ; 
yet we are far from judging that in the church 
of God there should not be censures exercised 
against such as fall into error, as well as such as 
commit open evils; and therefore we believe it 
may be very lawful for a Christian church, if she 
find any of her members fall into any error, after 
due admonitions and instructions according to 
gospel order, if she find them pertinacious, to cut 
them off from her fellowship by the sword of the 



OP THE POWER OF THE CIVIL MAGISTRATE. 489 

Spirit^ and deprive them of those privileges which 
they had as fellow-members; but not to cut them 
off from the world by the temporal sword^ or rob 
them of their common privileges as men, seeing 
they enjoy not these as Christians, or under such 
a fellowship, but as men, and members of the cre- 
ation. Hence Chrysostom saith well, (de Anath.) 
We must condemn and reprove the evil doctrines that 
proceed from Heretics ; but spare the men and pray 
for their salvation, 

§. II. But that no man, by virtue of any power 
or principality he hath in the government of this 
world, hath power over the consciences of men.) is 
apparent, because the conscience of man is the seat Consci- 
and throne of God in him^ of which God is the alone throne of 
proper and infallible judge^ who by his power and ^°'*- 
Spirit can alone rectify the mistakes of conscience^ 
and therefore hath reserved to himself the power 
of punishing the errors thereof as he seeth meet. 
Now for the magistrate to assume this, is to take 
upon him to meddle with things not within the com- 
pass of his jurisdiction; for if this were within the 
compass of his jurisdiction, he should be the prop- 
er judge in these things; and also itwxre needful 
to him, as an essential qualification of his being a 
magistrate, to be capable to judge in them. But 
that the magistrate, as a magistrate, is neither proper 
judge in these cases, nor yet that the capacity so 
to be is requisite in him as a magistrate, our adver- 
saries cannot deny; or else they must say. That 
all the heathen magistrates were either no lawful ma- 
gistrates, as wanting something essential to magis- 
tracy, and this were contrary to the express doc- 
trine of the apostle, Rom., xiii. or else (which is more 
absurd) that those heathen magistrates were proper 
judges in matters of conscience among Christians. 
As for that evasion that the magistrate ought to pun- 
ish according: to the church censure and deter- 
mination, which is indeed no less than to make the 



490 PROPOSITION xir. 

magistrate the churches hangman^ we shall have occa- 
sion to speak of it hereafter. But if the chief mem- 
bers of the churchy though ordained to inform, in- 
struct, and reprove, are not to have dominion 
over the faith nor consciences of the faithful, as the 
apostle expressly affirms, 2 Cor. i. 24. then far less 
ought they to usurp this dominion, or stir up the 
magistrate to persecute and murder those who 
cannot yield to them therein. 

Secondly, This pretended power of the magis- 
trate is both contrary unto, and inconsistent with 
the nature of the gospel, which is a thing altogeth- 
er extrinsic to the rule and government of political 
states, as Christ expressly signified, saying. His 
kingdom was not of this world; and if the propa- 
gating of the gospel had had any necessary rela- 
tion thereunto, then Christ had not said so. But 
he abundantly hath shown by his example, whom 
we are chiefly to imitate in matters of that na- 
ture, that it is by persuasion and the power of God, 
not by whips, imprisonments, banishments, and mur- 
derings, that the gospel is to be propagated ; and 
that those that are the propagators of it are often 
to suffer by the wicked, but never to cause the 
wicked to suffer. When he sends forth his dis- 
ciples, he tells them, he sends them forth as lambs 

Mat. X. 16. among wolves, to be willing to be devoured, not to 
devour: he tells them of their being whipped, im- 
prisoned, and killed for their conscience; but never 
that they shall either whip, imprison, or kill: and 
indeed if Christians must be as lambs, it is not the 
nature of lambs to destroy or devour any. It 
serves nothing to allege, that in Christ's and his 
apostles' times the magistrates were heathens, and 
therefore Christ and his apostles, nor yet any of 
the believers, being no magistrates, could not ex- 
ercise the power; because it cannot be denied hut 
Christ being the Son of God, had a true right to 

xxviii. 18. all kingdoms, and was righteous heir of the earth. 



OF THE POWER OF THE CIVIL MAGISTRATE. 49! 

JS'ext^ as to his power^ it cannot be denied but he 
could, if he had seen meet, have called for legions 
of angels to defend him, and have forced the princes 
B.nd potentates of the earth to be subject unto him, 
Mot. xxvi. 53. So that it was only because it was 
contrary to the nature of Chris fs gospel and min- 
istry to use any force or violence in the gathering 
of souls to him. This he abundantly expressed 
in his reproof to the two sons of Zebedee, who 
would have been calling for fire from heaven to 
burn those that refused to receive Christ: it is not 
to be doubted but this was as great a crime as now 
to be in an error concerning the faith and doc- 
trine of Christ. That there was not power want- 
ing to have punished those refusers of Christ can- 
not be doubted; for they that could do other mir- 
acles, might have done this also. And moreover, 
they wanted not the precedent of a holy man un- 
der the law, as did Elias; yet we see what Christ 
saith to them, Ye know not what spirit ye are of 
Luke ix. b5. For the Son of Man is not come to de- 
stroy men's lives^ but to save them. Here Christ shows 
that such kind of zeal was no ways approved of 
him; and such as think to make way for Christ or 
his gospel by this means, do not understand what 
spirit they are of But if it was not lawful to call 
for fire from heaven to destroy such as refused to 
receive Christ, it is far less lawful to kindle fire 
upon earth to destroy those that believe in Christ, 
because they will not believe, nor can believe, as 
the magistrates do, for conscience' sake. And if it 
was not lawful for the apostles, who had so large 
a measure of the Spirit, and were so little liable to 
mistake, to force others to their judgment, it can 
be far less lawful now for men, who as experience 
declareth, and many of themselves confess, are 
fallible, and often mistaken, to kill and destroy all 
su^h as cannot, because otherwise persuaded in 
their jninds, judge and believe in matters of con- 

64 



492 PROPOSITION XIV. 

science just as they do. And if it was not ac- 
cording to the wisdom of Christy who was and is 
King of kings ^ by outward force to constrain others 
to believe him or receive him, as being a thing 
inconsistent with the nature of his ministry and 
spiritual government^ do not they grossly offend him, 
who will needs be wiser than he, and think to 
force men against their persuasion to conform to 
their doctrine and worship? The word of the 
Lord said, JVot hy power and by mighty but by the Spirit 
of the Lord, Zech. iv. 6. But these say, JVot by the 
Spirit of the Lord, but by might and carnal power. 
The apostle saith plainly, We wrestle not with flesh 

2Ct.x,4. and blood; and the weapons of our warfare are not 
carnal, but spiritual: but these men will needs 
wrestle with flesh and blood, when they cannot 
prevail with the Spirit and the understanding; 
and not having spiritual weapons, go about with 
carnal weapons to establish Chrisfs kingdom, which 
they can never do : and therefore when the mat- 
ter is well sifted, it is found to be more out of love 
to self, and from a principle of pride in man to 
have all others to bow to him, than from the love 
of God. Christ indeed takes another method ; 

Psal. ex. 3. for he saith, He will make his people a willing people 
in the day of his power ; but these men labour against 
men's wills and consciences, not by Christ'' s power, 
but by the outward sword, to make men the people 
of Christ, which they never can do, as shall here- 
after be shown. 

But Thirdly, Christ fully and plainly declareth 
to us his sense in this matter in the parable of 
the tares, Mat. xiii. of which we have himself the 
interpreter, verses 38, 39, 40, 42. where he ex- 
pounds them to be the children of the wicked one, 
and yet he will not have the servants to meddle 
with them, lest they pull up the wheat therewith. 
Now it cannot be denied but heretics are here in- 
cluded; and although these servants saw the tares, 



OF THE POWER OF THE CIVIL MAGISTRATE. 493 

and had a certain discerning of them; yet Christ 
would not Ihey should meddle, lest they should 
hurt the wheat: thereby intimating, that that ca- 
pacity in man to be mistaken^ ought to be a bridle 
upon him, to make him wary in such matters; 
and therefore, to prevent this hurt, he gives a pos- 
itive prohibition. But he said, JVay, verse 29. So 
that they who will notwithstanding be pulling up 
that which they judge is tares, do openly declare, 
that they make no scruple to break the commands 
of Christ. Miserable is that evasion which some 
of our adversaries use here, in alleging these 
tares are meant of hypocrites, and not of heretics! 
But how to evince that, seeing heretics, as well as 
hypocrites, are children of the wicked one, they have 
not any thing but their own bare affirmation, which 
is therefore justly rejected. 

If they say. Because hypocrites cannot he discerned, Object. 
but so may heretics ; 

This is both false, and a begging of the ques- Answ. 
tion. For those that have a spiritual discerning, 
can discern both hypocrites and heretics; and those 
that want it, cannot certainly discern either. See- 
ing the question will arise. Whether that is a heresy 
which the magistrate saith is so ? and seeing it is both 
possible, and confessed by all to have often fallen 
out, that some magistrates have judged that heresy 
which was not, punishing men accordingly for 
truth, instead of error; there can be no argument 
drawn from the obviousness or evidence oi heresy, 
unless we should conclude heresy could never be 
mistaken for truth, nor truth for heresy ; whereof 
experience shows daily the contrary, even among 
Christians. But neither is this shift apphcable to 
this place; for the servants did discern the tares, 
and yet were liable to hurt the wheat, if they had 
offered to pull them up. 

§. III. But they object against this liberty of con- Object. 
science, Deut. xiii. 5. ivhere false prophets are ap- 



494 



PROPOSITION xir 



pointed to he put to death; and accordingly they give 
example thereof, 

Answ. The case no way holds parallel; those particu- 
lar commands to the Jews^ and practices following 
upon them, are not a rale for Christians ; else we 
might by the same rule say, It were lawful for us 
to borrow of our neighbours their goods, and so 
carry them away, because the Jews did so by God'^s 
command; or that it is lawful for Christians to in- 
vade their neighbours' kingdoms, and cut them all 
off without mercy, because the Jews did so to the 
Canaanites^ by the command of God. 

Object. If they urge. That these commands ought to standi 
except they be repealed in the gospel; 

Answ. I say, the precepts and practices of Christ and 
his apostles mentioned are a sufficient repeal: for 
if we should plead, that every command given to 
the Jews is binding upon us, except there be a 
particular repeal; then would it follow, that be- 
cause it was lawful for the Jews,, if any man killed 
one, for the nearest kindred presently to kill the 
murderer, without any order of law, it were lawful 
for us to do so likewise. And doth not this com- 
mand of Z)ew/. xiii. 9. openly order him who is en- 
ticed by another to forsake the Lord, though it 
were his brother^ his 50w,his daughter,, or his wife,, pre- 
sently to kill him or her? Thou shalt surely kill him^ 
thy hand shall be first upon him,, to put him to death. 
If this command were to be followed, there needed 
i\e\ihev inquisition nor magistrate to do the business; 
and yet there is no reason why they should shuffle 
by this part, and not the other; yea, to argue this 
way from the practice among the Jews,, were to 
overturn the very gospel, and to set up again the 
carnal ordinances among the Jews,, to pull down 
the spiritual ones of the gospel. Indeed we can far 
better argue from the analogy betwixt the figura- 
tive and carnal state of the Jews^ and the real and 
spiritual one under the gospel; that as Moses 



OP THE POWER OP THE CIVIL MAGISTRATE. 495 

delivered the Jews out of outward Egypt, by an out- 
ward force^ and established them in an outward Kingdom, 
by destroying their outward enemies for them ; so Christ, 
not by overcoming outwardly, and killing others, but by 
suffering and being killed, doth deliver his chosen ones, 
the inward Jews, out of mystical Egy^t, destroying their 
spiritual enemies before them, and establishing among 
them his spiritual kingdom, which is not of this world. 
And as such as departed from the fellowship of outward 
Israel were to be cut off by the outward sword, so those 
that depart from the inward Israel are to be cut off by 
the sword of the Spirit : For it answers very well, 
That as the Jews were to cut off their enemies outivard- 
ly, in order to establish their kingdom and outward wor- 
ship, so they were to uphold it the same way : but as the 
kingdom and gospel of Christ was not to be established 
or propagated by cutting off or destroying the Gentiles, 
but by persuading them, so neither is it to be upheld oth- 
erwise. 

But Secondly, they urge Rom. xiii. where the Object. 
magistrate is said not to bear the sword in vain, because 
he is the minister of God, to execute wrath upon such as 
do evil. But heresy, say they, is evil. Ergo. 

But SO is hypocrisy also ; yet they confess he Answ. 
ought not to punish that. Therefore this must be 
understood of moral evils, relative to affairs be- 
twixt man and man, not of matters o^ judgment 
OT worship; or else what great absurdities would 
follow, considering that Paul wrote here to the 
church of Rome, which was under the government 
of JS'ero, an impious heathen, and persecutor of the 
church? Now if a power to punish in point of 
heresy be here included, it will necessarily fol- 
low, that Nero had this power ; yea, and that he 
had it of God; for because the ^joz^er was of God, 
therefore the apostle urges their obedience. But 
can there be any thing more absurd, than to say that 
Mero had power to judge in such cases .^^ Surely 
if Christian magistrates be not to punish for hypoc- 



496 



PROPOSITION XIV 



risy^ because they cannot outwardly discern it; 
far less could JVero punish any body for heresy^ 
which he was uncapable to discern. And if JVero 
bad not power to judge or punish in point of 
heresy^ then nothing can be urged from this place ; 
since all that is said here, is spoken as applicable 
to .TVero, with a particular relation to whom it was 
written. And if JVero had such a power, surely 
he was to exercise it according to his judgment 
and conscience, and in doing thereof he was not 
to be blamed,- which is enough to justify him in 
his persecuting of the apostles, and murdering the 
Christians. 
Object. Thirdly, They object that saying of the apostle 
to the Galatians^ v. 12./ would they were even cut off 
which trouble you. 
Answ. But how this imports any more than a cutting off 
from the churchy is not, nor can be shown. Beza 
upon the place saith. We cannot understand that other- 
wise than of excommunication^ such as was that of the 
incestuous Corinthian, ^nd indeed it is madness to sup- 
pose it otherwise ; for Paul ivouldnot have these cut off 
otherwise than he did Hymenddus and Philetus, who 
were blasphemers ; which was by giving them over to 
Satan^ not by cutting off their heads. 

The same way may be answered that other ar- 
gument, drawn from Rev. ii. 20. where the church of 
Thyatira is reproved for suffering the ivoman Jezabel : 
which can be no otherways understood, than that 
they did not excommunicate her, or cut her off by 
a church censure. For as to corporal punishment, 
it is known that at that time the Christians had not 
power to punish heretics so, if they had had a mind 
to it. 
Object. Fourthly, They allege, that heresies are num- 
bered among the works of the fleshy Gal. v. 20. Er- 
go^ ${C. 

Answ. That magistrates have power to punish all the 
works of the flesh is denied, and not yet proved. 



OF THE POWER OF THE CIVIL MAGISTRATE. 497 

Every evil is a v^'ork of the flesh, but every evil 
comes not under the magistrate's cognizance. Is 
not hypocrisy a work of the flesh, which our adver- 
saries confess the magistrates ought not to punish.'* 
Yea, are not hatred and envy there mentioned as 
works of the flesh f And yet the magistrate cannot 
punish them, as they are in themselves, until they 
exert themselves in other acts which come under 
his power. But so long as heresy doth not exert 
itself in any act destructive to human society,, or such 
like things, but is kept within the sphere of those 
duties of doctrine or worship which stand betwixt a 
man and God, they no ways come within the mag- 
istrate's power. 

§. IV. But Secondly; This forcing of men's con- 
sciences is contrary to sound reason^ and the very 
law of nature. For man's understanding cannot 
be forced by all the bodily sufferings another man 
can inflict upon him, especially in matters spiritual 
and supernatural: ^Tis argument^ and evident dem- 
onstration of reason, together with the power of God 
reaching the heart, that can change a man's mind 
from one opinion to another, and not knocks and hlows^ 
and such like things, which may well destroy the body, 
but never can inform the soul, which is a free agent, 
and must either accept or reject matters of opinion as 
they are borne in upon it by something proportioned to its 
own nature. To seek to force minds in any other 
manner, is to deal with men as if they were brutes, 
void of understanding; and at last is but to lose 
one's labour, and as the proverb is. To seek to wash 
the black-moor white. By that course indeed men 
may be made hypocrites, but can never be made 
Christians; and surely the products of such compul- 
sion (even where the end is obtained, to wit, an 
outward assent or conformity, whether in doctrine 
or worship) can be no ways acceptable to God, 
who desirethnot any sacrifice, except that which 
Cometh thoroughly from the heart, and will have 



498 PROPOSITION xiv. 

no constrained ones : so that men, by constraining 
force, are so far from being members of the church, 
that they are made ten times more the servants of 
Satan than before ; in that to their error is added 
hypocrisy, the worst of evils in matters of religion, 
and that which above all things the Lord's soul 
most abhors. 

Object. But if it be said, Their error notwithstanding is 
thereby suppressed, and the scandal removed ; 

Ajisw. I answer ; Besides that this is a method no ways 
allowed by Christ, as is above proved, surely the 
church can be no ways bettered by the accession 
oi hypocrites, but greatly corrupted and endanger- 
ed ; for open heresies men may be aware of, and 
shun such as profess them, when they are separated 
from the church by her censures; but secret /iy^o- 
crites may putrify the body, and leaven it, ere men 
be aware. And if the dissenters prove resolute, 
and suffer boldly for the opinions they esteem right, 
experience showeth that such sufferings often 
tend to the commendation of the sufferers, but nev- 
er of the persecutors. For such suffering ordina- 
rily breeds compassion, and begets a curiosity in 
others to inquire the more diligently into the things 
for which they see men suffer such great losses so 
boldly; and is also able to beget an opinion, that 
it is for some good they do so suffer: it being no 
ways probable that men will venture all merely to 
acquire fame ; which may as well be urged to de- 
tract from the reputation of all the martyrs, unless 
some better arguments be brought against it than 
a halter or o. faggot. But supposing this principle. 
That the magistrate hath power to force the consciences 
of his subjects, and to punish them if they will not com- 
ply^ very great inconveniences and absurdities will 
follow, and even such as are inconsistent with the 
nature of the Christian religion. 

For First, It will naturally follow that the mag- 
istrate ought to do it, and sinneth by omission of his 



OF THE POWER OF THE CIVIL MIGISTRATE. 499 

duty, if he do it not. Will it not then hence be 
inferred that Christ was defective to his church, 
who having power to force men, and to call for 
legions of angels so to do, did notwithstanding not 
exert that power, but left his church to the mercy 
of the wicked, without so necessary a bulwark? 

Secondly, Seeing every magistrate is to exer- 
cise his power according to the best understand- 
ing he hath, being obliged so to do, for the pro- 
moting of what he in conscience is persuaded to 
be truth, will not this justify all the heathen Empe- 
rors in their persecutions against Christians? Will 
not this justify the Spanish inquisition^ which yet is 
odious not only to Protestants^ but to many mode- 
rate Papists? How can Protestants in reason con- 
demn the Papists for persecuting them, seeing they 
do but exercise a lawful power according to their 
conscience and best understanding, and do no more 
to them than the sufferers profess they would do to 
them, if they were in the like capacity? Which 
takes away all ground of commiseration from the 
sufferers : whereas that was the ground w hich of 
old gained reputation to the Christians^ that they 
being innocent, suffered^ who neither had, nor by 
principle could, hurt any. But there is little rea- 
son to pity one that is but dealt by according as 
he would deal with others. For to say. They have 
no reason to persecute us, because they are in the wrongs 
and we in the right, is but miserably to beg the 
question. Doth not this doctrine strengthen the 
hands of the persecutors every where, and that 
rationally, from a principle of self-preservation : 
For who can blame me for destroying him that 
I know waits but for an occasion to destroy me, 
if he could ? Yea, this makes all suffering for 
religion, which of old was the glory of Christians, 
to be but of pure necessity; whereby they are not 
led as lambs to the slaughter, as was the captain of 

65 



500 PROPOSITION XiV. 

their salvatioii; but rather as ivolves catched in the 
snare, who only bite not again because they are 
not able; but could they get force, would be as 
ready to lead those the same way that led them. 
Where is the faith and patience of the saints ? 
For indeed it is but a small glory to make a vir- 
tue of necessity, and suffer because I cannot help 
it. Every thief and murderer would be a martyr 
at that rate : experience hath abundantly proved 
this in these last centuries; for however each party 
talk of passively obeying the magistrate in such 
cases, and that the power resides in him, yet it is 
apparent, that from this principle it naturally fol- 
lows, that any party, supposing themselves right, 
should, so soon as they are able, endeavour at any 
rate to get uppermost, that they might bring under 
those of another opinion, and force the magistrate 
to uphold their way, to the ruin of all others. What 
engine the pope of Rome used to make of his pre- 
tended power in this thing, upon any pretence of 
dislike to any prince or state, even for very small 
heresies in their own account, to depose princes, 
and set up their subjects against them, and give 
their dominions to other princes to serve his in- 
terest, they cannot be ignorant who have read 
the life of Hildebrand ; and how Protestants have 
vindicated the liberty of their consciences, after 
this same manner is apparent. They suffered much 
in France^ to the great increase and advantage of 
their party; but as soon as they found themselves 
considerable, and had gotten some princes upon 
their side, they began to let the king know, that 
they must either have the liberty of their con- 
sciences, or else they would purchase it; not by 
suffering, but by fighting. And the experience of 
other Protestant states shows, that \f Henry the 4th, 
to please the Papists^ had not quitted his religion, 
to get the crown the more peaceably, and so the 
Protestants had prevailed with the sword, they 



OF THE POWER OF THE CIVIL JVIAGISTRATE. 501 ) 

would as well have taught the Papists with the 
faggot, and led them to the stake: so that this 
principle oi persecution on all hands is the ground 
of all those miseries and contentions. For so long 
as any party is persuaded, that it is both lawful 
for them, and their duty, if in power, to destroy 
those that differ from them, it naturally follows 
they ought to use all means possible to get that 
power, whereby they may secure themselves in 
the ruin of their adversaries. And that Papists 
judge it not unlawful to compel the magistrate, 
if they be strong enough to do it, to effect this, 
experience shows it to be a known popish princi- 
ple. That the Pope may depose an heretic prince^ and ab- 
solve the people from the oath of fidelity : And the Pope, 
as is above-said, hath done so to divers princes; 
and this doctrine is defended by Bellarmine against 
Barclay, The French refused Henry the Fourth 
till he quitted his rehgion. And as for Protestants, 
many of them scruple not to affirm, That wicked 
kings and magistrates may be deposed, and killed: yea, 
our Scotch Presbyterians are as positive in it as 
any Jesuits, who would not admit king Charles the 
Second, though otherwise a Protestant prince, un- 
less he would swear to renounce episcopacy; a 
matter of no great difference, though contrary to 
his conscience. Now how little proportion these 
things bear with the primitive Christians, and the 
religion propagated by Christ and his apostles, 
needs no great demonstration; and it is observa- 
ble, that notwithstanding many other supersti- 
tions crept into the church very early, yet this of 
persecution was so inconsistent with the nature of 
the gospel, and liberty of conscience, as we have 
asserted it, such an innate and natural part of 
the Christian religion, that almost all the Chris- 
tian writers, for the first three hundred years, 
earnestly contended for it, condemning the con- 
trary opinion. 



502 



PROPOSITION xrv. 



Athan. in 
epist. ad 
solit. vit. 
ag. ibid. 



Athan. 
apol 1. de 
fuga sua, 
torn. 1. 



Hit. contra 
Aux. 



§. V. Thus Jithanasius ; It is the property of piety 
not to force^ hut to persuade^ in imitation of our Lord^ 
who forced no body^ but left it to the will of every one 
to follow him^ S^r. But the deviU because he hath 
nothing of truths uses knocks and axes^ to break up the 
doors of such as receive him not. But our Saviour is 
meek^ teaching the truth; whosoever will come after mc, 
and ivhosoever ivill be my disciple^ S{c. but constraining 
none ; coming to us, and knocking rather, and sayings 
My sister, my spouse, open to me, ^"c. And enter eth when 
he is opened to, and retires if they delay, and will not 
open unto him; because it is not with swords, nor darts, 
nor soldiers, nor armour, that truth is to be declared, but 
with persuasion and counsel. And it is observable, 
that they were the impious Arians who first of all 
brought in this doctrine, to persecute others among 
Christians, whose successors both Papists and Pro- 
testants are in this matter, whom Athanasius thus re- 
proveth further: Where (saith he) have they learned 
to persecute? Certainly they cannot say they have learned 
it from the saints ; but this hath been given them, and 
taught them of the devil. The Lord commanded indeed 
sometimes to flee, and the saints sometimes fled ; biit to 
persecute is the invention and argument of the devil, 
ivhich he seeks against all. And after he saith. In so 
far as the Arians banish those that will not subscribe 
their decrees, they show that they are contrary to Chris- 
tians, and friends of the devil. 

But now, O lamentable! (saith Hilarius) they are 
the suffrages of the earth that recommend the religion of 
God, and Christ is found naked of his virtue, while 
ambition must give credit to his name. The church re- 
proves and flghts by banishment and prisons, andforceth 
herself to be believed, which once was believed because 
of the imprisonments and banishments herself suffered. 
She that once was consecrated by the terrors of her per- 
secutors, depends now upon the dignity of those that are 
in her communion. She that once was propagated by 
her banished priests, now banisheth the priests. And she 



OF THE POWER OP THE CIVIL MAGISTRATE. 503 

boasts now^ that she is loved of the world., loho loould 
not have been Christ'' s if she had not been hated of the 
ivorld. 

The church (saith Hierorn) luas founded by shedding ^^^^^^g 
of blood., and by suffering., and not in doing of hurt. The ad The. 
church increased by persecutions., and was crowned by 
martyrdom. 

./^m6ro.ye, speaking of e/^wa;c72/m5, saith thus, Whom Amb.epist. 
he (viz. Auxentius) could not deceive by discourse., he "' ^°"^' 
thinks ought to be killed with the sword., making bloody 
laws with his mouthy writing them with his own hands, 
and imagining that an edict can command faith. 

And the same Ambrose saith, That going into Amb. 
France, he would not communicate with those bishops *P*''^' 
that required that heretics should be put to death. 

The Emperor Mart'ianus, who assembled the Martepu:. 
council of Chalcedon., protests, That he would not force mand!^&c 
nor constrain any one to subscribe the council of Chal- Mon. Eg. 
cedon against his will. concii. 

Hosius* bishop of Corduba, testifies, That the ^^^""o^- 
emperor Constans would not constrain any to be or- conc.gen. 

^^''dox. l^X'^d- 

Hilarius't saith further, That God teacheth., rather Constit. 
than exacteth, the knowledge of himself and authoriz- ia\ph!aa 
ing his commands by the miracles of his heavenly soiit vit. 
works; he wills not that any shoidd confess him ivith a ^ HU.i.i. 
forced will., S^c. He is the God of the whole universe., he ^^ c<^"^'- 
needs not a forced obedience., nor requires a constrained 
confession. 

Christ! (saith Ambrose^ sent his apostles to sow faith: ^ ^'"^^•. 
not to constrain.) out to teach, ; not to exercise coercive Luc. i. 7. 
power ^ but to extol the doctrine of humility. 

Hence Cyprian.,^ comparing the old covenant §c;ypr. 
with the new, saith. Then were they put to death with ^^''^' ^^' 
the outward sword; but now the proud and contuma- 
cious are cut off with the spiritual sword., by being cast 
out of the church. And this answers very well that 
objection before observed, taken from the practice 
of the Jews under the law. 



506 



PROPOSITION XIV. 



Protestant 
persecu- 
tion 

strength- 
ens the 
popish in- 
quisition. 



rant the doctrine of their own sect-master; which 
they omitted not frequently to remind them of and 
indeed it was to them unanswerable. Hence, upon 
this occasion, the judicious author of the History 
of the Council of Treaty in his fifth book, where giv- 
ing an account of several Protestants that were 
burned for their religion, well and wisely observ- 
eth it, as a matter of astonishment, that those of the 
new reformation did offer to punish in the case of re- 
ligion. And afterwards taking notice that Calvin 
justifies the punishing oi heretics, he adds, But since 
the name of heresy may be more or less restricted, yea, 
or diversely taken, this doctrine may be likewise taken in 
divers senses, and may at one time hurt those, whom at 
another time it may have benefitted. 

So that this doctrine of persecution cannot be 
maintained by Protestants, without strengthening 
the hands of popish inquisitors ; and indeed in the 
end lands in dived popery ; seeing, if I may 7iot pro- 
fess and preach that religion, which I am persuaded in 
my own conscience is true, it is to no purpose to search the 
scriptures, or to seek to choose my own faith by convic- 
tions thence derived; since whatever I there observe, or 
am persuaded of, I must either subject to the judgment 
of the magistrate and church of that place I am in, 
or else resolve to remove, or die. Yea, doth not this 
heretical and antichristian doctrine, both of Papists 
and Protestants, at last resolve into that cursed 
policy of JMahomet^ who prohibited all reason or dis- 
course about religion, as occasioning factions and di- 
visions ? And indeed those that press persecution, 
and deny liberty of conscience, do thereby show 
themselves more the disciples oi Mahomet than of 
Christ; and that they are no ways followers of 
the apostle's doctrine, who desired the Thessalo- 
nians to prove all things, and hold fast that which is 
good, 1 Thess. v. 21. And also saith, Unto such as are 
otherwise minded^ God shall reveal it, Phil. iii. 15. 



OP THE POWER OP THE CIVIL MIGISTRATE. 507 

not that bj beatings and banishments it must be 
knocked into them. 

§. VI. Now the ground of persecution^ as hath '^^^^^^ ^ 
been above shown, is an unwillingness to suffer; for persecu- 
no man, that will persecute another for his con- *'°"' 
science^ would suffer for his own, if he could avoid it, 
seeing his principle obliges him, if he had power, 
by force to establish that which he judges is the 
truths and so to force others to it. Therefore I 
judge it meet, for the information of the nations, 
briefly to add something in this place concerning 
the nature of true Christian sufferings^ whereunto a 
very faithful testimony hath been borne by GoiVs 
witnesses^ which he hath raised up in this age, be- 
yond what hath been generally known or practised 
for these many generations, yea, since the apostacy 
took place. Yet it is not my design here in any 
wise to derogate from the suflTerings of the Protes- 
tant martyrs^ whom 1 believe to have walked in faith- 
fulness towards God, according to the dispensations 
of light in that day appearing, and of which many 
were utter enemies to persecution^ as by their tes- 
timonies against it might be made appear. 

But the true, faithful, and Christian suffering is ^^gJiJ,™^ 
for men to profess what they are persuaded is rights 
and so practise and perform their worship towards God^ 
as being their true right so to do ; and neither to do 
more in that^ because of outward encouragement from 
men^ nor any whit less^ because of the fear of their 
laws and acts against it. Thus for a Christian man 
to vindicate his just liberty with so much bold- 
ness, and yet innocency, will in due time, though 
through blood, purchase peace, as this age hath in 
some measure experienced, and many are wit- 
nesses of it ; which yet shall be more apparent to the 
world, as truth takes place in the earth. But they 
greatly sin against this excellent rule, that in time 
of persecution do not profess their own way so much 
as they would if it were otherwise; and yet, when 

66 



506 



PROPO^tlTION XIV. 



rant the doctrine of their own sect-master; which 
thej omitted not frequently to remind them of and 
indeed it was to them unanswerable. Hence, upon 
this occasion, the judicious author of the History 
of the Council of Trent, in his fifth book, where giv- 
ing an account of several Protestants that were 
burned for their religion, well and wisely observ- 
eth it, as a matter of astonishment, that those of the 
new reformation did offer to punish in the case of re- 
ligion. And afterwards taking notice that Calvin 
justifies the punishing oi heretics, he adds. But since 
the name of heresy may be more or less restricted, yea, 
or diversely taken, this doctrine may be likewise taken in 
divers senses, and may at one time hurt those, whom at 
another time it may have benefitted, 
Protestant go that this doctrinc of persecution cannot be 
tion^'^'^ maintained by Protestants, without strengthening 
ens th? ^^^ hands of popish inquisitors ; and indeed in the 
popish in- end lands in Aueci popery ; seeing, if I may not pro- 
qmsiuon. j-^gg and preach that religion, which I am persuaded in 
my own conscience is true, it is to no purpose to search the 
scriptures, or to seek to choose my own faith by convic- 
tions thence derived ; since whatever I there observe, or 
am persuaded of, I must either subject to the judgment 
of the magistrate and church of that place I am in, 
or else resolve to remove, or die. Yea, doth not this 
heretical and antichristian doctrine, both of Papists 
and Protestants, at last resolve into that cursed 
policy of Mahomet^) who prohibited all reason or dis- 
course about religion, as occasioning factions and di- 
visions ? And indeed those that press persecution, 
and deny liberty of conscience, do thereby show 
themselves more the disciples oi Mahomet than of 
Christ; and that they are no ways followers of 
the apostle's doctrine, who desired the Thessalo- 
nians to prove all things, and hold fast that which is 
good, 1 Thess. v. 21. And also saith, Unto such as are 
otherwise minded, God shall reveal it, Phil. iii. 15. 



OP THE POWER OP THE CIVIL MIGISTRATE. 507 

not that by beatings and banishments it must be 
knocked into them. 

§. VI. Now the s:round of persecution, as hath ^^® . , 
been above shown, is an unwillingness to stiff er; lor persecu- 
no man, that will persecute another for his con- **^"' 
science, would suffer for his own, if he could avoid it, 
seeing his principle obliges him, if he had power, 
by force to establish that which he judges is the 
truth, and so to force others to it. Therefore I 
judge it meet, for the information of the nations, 
briefly to add something in this place concerning 
the nature of true Christian sufferings, whereunto a 
very faithful testimony hath been borne by GoiVs 
witnesses, which he hath raised up in this age, be- 
yond what hath been generally known or practised 
for these many generations, yea, since the apostacy 
took place. Yet it is not my design here in any 
wise to derogate from the sufferings of the Protes- 
tant martyrs, whom 1 believe to have walked in faith- 
fulness towards God, according to the dispensations 
of light in that day appearing, and of which many 
were utter enemies to persecution, as by their tes- 
timonies against it might be made appear. 

But the true, faithful, and Christian suffering is ^ffgJil,™^ 
for men to profess what they are persuaded is right, 
and so practise and perform their worship towards God^ 
as being their true right so to do ; and neither to do 
more in that, because of outward encouragement from 
men, nor any whit less, because of the fear of their 
laws and acts against it. Thus for a Christian man 
to vindicate his just liberty with so much bold- 
ness, and yet innocency, will in due time, though 
through blood, purchase peace, as this age hath in 
some measure experienced, and many are wit- 
nesses of it ; which yet shall be more apparent to the 
world, as truth takes place in the earth. But they 
greatly sin against this excellent rule, that in time 
o^ persecution do not profess their own way so much 
as they would if it were otherwise; and yet, when 

66 



508 PROPOSITION XIV. 

they can get the magistrate upon their side, not 
only stretch their own liberty to the utmost, but 
seek to establish the same by denying it to others. 
The inno- But of this excellent patience and sufferings, 
ferings of the witucsscs of God, in scorn called Quakers^ have 
called °^^^ given a manifest proof: for so soon as God revealed 
Quakers. Eis truth among them, without regard to any oppo- 
sition whatsoever, or what they might meet with, 
they went up and down, as they were moved of the 
Lord, preaching and propagating the truth in mar- 
ket-places, highways, streets, and public tem- 
ples, though daily beaten, whipped, bruised, haled, 
and imprisoned therefor. And when there was 
any where a church or assembly gathered, they 
taught them to keep their meetings openly, and 
not to shut the door, nor do it by stealth, that all 
might know it, and those who would might enter. 
And as hereby all just occasion of fear of plotting 
against the government was fully removed, so this 
their courage and faithfulness in not giving over 
their meeting together, (but more especially the 
presence and glory of God manifested in the 
meeting being terrible to the consciences of the 
persecutors,) did so weary out the malice of their 
adversaries, that oftentimes they were forced to 
leave their work undone. For when they came 
to break up a meeting, they were obliged to take 
every individual out by force, they not being free 
to give up their liberty by dissolving at their com- 
mand: and when they were haled out, unless 
they were kept forth by violence, they presently 
returned peaceably to their place. Yea, when 
sometimes the magistrates have pulled down 
their meeting-houses, they have met the next day 
openly upon the rubbish, and so by innocency 
kept their possession and ground, being properly 
their own, and their right to meet and worship 
God being not forfeited to any. So that when 
armed men have come to dissolve them, it was 



OP THE POWER OF THE CIVIL MAGISTRATE. 509 

impossible for them to do it, unless they had killed 
everyone; for they stood so close together, that 
no force could move any one to stir, until vio- 
lently pulled thence: so that when the malice of 
their opposers stirred them to take shovels, and 
throw the rubbish upon them, there they stood un- 
moved, being willing, if the Lord should so per- 
mit, to have been there buried alive, witnessing 
for him. As this patient but yet courageous way of 
tsufFering made the persecutors' work very heavy 
and wearisome unto them, so the courage and 
patience of the sufferers, using no resistance, nor 
bringing any weapons to defend themselves, nor 
seeking any ways revenge upon such occasions, did 
secretly smite the hearts of the persecutors, and 
made their chariot wheels go on heavily. Thus 
after much and many kind of sufferings thus pa- 
tiently borne, which to rehearse would make a 
volume of itself, which may in due time be pub- 
lished to the nations, (for we have them upon rec- 
ord,) a kind o( negative liberty has been obtained; 
so that at present for the most part we meet to- 
gether without disturbance from the magistrate. 
But on the contrary, most Protestants, when they 
have not the allowance and toleration of the ma- 
gistrate, meet only in secret, and hide their testi- 
mony ; and if they be discovered, if there be any 
probability of making their escape by force, (or 
suppose it were by cutting off those that seek them 
out,) they will do it; whereby they lose the glory 
of their sufferings, by not appearing as the inno- 
cent followers of Christ, nor having a testimony of 
their harmlessness in the hearts of their pursu- 
ers, their fury, by such resistance, is the more 
kindled against them. As to this last part, of re- 
sisting such as persecute them, they can lay claim 
to no precept from Christ, nor any example of 
bim or his apostles approved. 



510 PROPOSITION XIV. 

Object. But as to the first part, for fleeing and meeting 
secretly, and not openly testifying for the truth, 
they usually object that saying of Christ, Mat x. 23. 
When they persecute you in this city^fleeye into another. 
And Acts ix. 4. That the disciples met secretly for fear 
of the Jews. And Acts ix. 25. That Paul was let out of 
Damascus in a basket down by the wall. 

Answ. To all which I answer. First, As to that saying 
of Christ, it is a question if it had any further re- 
lation than to that particular message with which 
he sent them to the Jews; yea, the latter end of 
the words seems expressly to hold forth so much; 
For ye shall not have gone over the cities of Israel till 
the son of man be come. Now a particular practice 
or command for a particular time will not serve for 
a precedent to any at this day to shun the cross 
of Christ. But supposing this precept to reach far- 
ther, it must be so understood to be made use of 
only according as the Spirit giveth liberty, else no 
man that could flee might suffer persecution. How 

Fleeing in \\i^i\ did not the apostlcs John and Peter flee, when 

persecu- they wcrc the first time persecuted at Jerusalem ? 

Slowed ^"^' ^^ ^^^ contrary, went the next day, after they 
were discharged by the council, and preached 
boldly to the people. But indeed many are but 
too capable to stretch such sayings as these for 
self-preservation, and therefore have great ground 
to fear, when they interpret them, that they shun 
to witness for Christ, for fear of hurt to themselves, 
lest they mistake them. As for that private meet- 
ing of the disciples, we have only an account of 
the matter of fact, but that suffices not to make 
of it a precedent for us; and men's aptness to 
imitate them in that (which, for aught we know, 
might have been an act of weakness) and not in 
other things of a contrary nature, shows that it 
is not a true zeal to be like those disciples, but 
indeed a desire to preserve themselves, which 



OF THE POWER OF THE CIVIL MAGISTRATE. 511 

moves them so to do. Lastly, as to that of PauVs 
being conveyed out of Damascus^ the case was sin- 
gular, and is not to be doubted but it was done 
by a special allowance from God, who having de- 
signed him to be a principal nninister of his gos- 
pel, saw meet in his wisdom to disappoint the 
w icked counsel of the Jews. But our adversaries 
have no such pretext iov fleeing., whose fleeing pro- 
ceeds from self-preservation, not from immediate 
revelation. And that Paul made not this the 
method of his procedure, appears, in that at an- 
other time, notwithstanding the persuasion of his 
friends, and certain prophecies of his sufferings to 
come, he would not be dissuaded from going up to 
Jerusalem, which according to the forementioned 
rule he should have done. 

But Lastly, To conclude this matter, glory to 
God, and our Lord Jesus Christ, that now these 
twenty-five years, since we were known to be a dis- 
tinct and separate people, hath given us faithfully 
to suffer for his name, without shrinking or fleeing 
the cross; and what liberty we now enjoy, it is 
by his mercy, and not by any outward working 
or procuring of our ow n, but it is He has wrought 
upon the hearts of our opposers. Nor was it any 
outward interest hath procured it unto us, but the 
testimony of our harmlessness in the hearts of our 
superiors: for God hath preserved us hitherto in 
the patient suffering of Jesus, that we have not given 
away our cause by persecuting any, which few if 
any Christians that I know can say. Now against 
our unparallelled yet innocent and Christian cause 
our malicious enemies have nothing to say, but 
that if we had power, we should do so likewise. 
This is a piece of mere unreasonable malice, and 
a privilege they take to judge of things to come, 
which they have not by immediate revelation; and 
surely it is the greatest height of harsh judgment 
to saj men would do contrary to their professed 



512 PROPOSITION XV. 

principle if they could, who have from their prac- 
tice hitherto given no ground for it, and wherein 
they only judge others by themselves: such con- 
jectures cannot mihtate against us, so long as we 
are innocent. And if ever we prove guilty o^ per- 
secution^ by forcing other men by corporal punish- 
ment to our way, then let us be judged the great- 
est of hypocrites^ and let not any spare to persecute 
us. Amen^ saith my soul, 

PROPOSITION XY. 

4 

Concerning Salutations and Recreations, Sfc, 

?PetTi4 Seeing the chief end of all religion is to redeem 
John v! 44! men from the spirit and vain conversation of this 
Acts\^26. world, and to lead into inward communion with 
Mat.iv.i3. God, before whom if we fear always we are ac- 
coi. n. 8. counted happy; therefore all the vain customs 
and habits thereof, both in word and deed, are 
to be rejected and forsaken by those who come 
to this fear; such as taking off the hat to a man, 
the bowings and cringings of the body, and such 
other salutations of that kind, with all the fool- 
ish and superstitious formalities attending them; 
all which man hath invented in his degenerate 
state, to feed his pride in the vain pomp and 
glory of this world; as also the unprofitable 
plays, frivolous recreations, sportings, and gam- 
ings, which are invented to pass away the pre- 
cious time, and divert the mind from the wit- 
ness of God in the heart, and from the living sense 
of his /car, and from that evangelical Spirit where- 
with Christians ought to be leavened, and which 
leads into sobriety, gravity, and godly fear; in 
which as we abide, the blessing of the Lord is 
felt to attend us in those actions in which we 
are necessarily engaged, in order to the taking 
care for the sustenance of the outward man. 



OP SALUTATIONS AND RECREATIONS. 515 



§. L Having hitherto treated of the principles 
of religion, both relating to doctrine and worship, 
I am now to speak of some practices which have 
been the product of these principles^ in those wit- 
nesses whom God hath raised up in this day to 
testify for his truth. It will not a little commend 
them, I suppose, in the judgment of sober and ju- 
dicious men, that taking them generally, even by 
the confession of their adversaries, they are found 
to be free of those abominations which abound 
among other professors, such as are swearings drunk' 
enness, whoredom, rioiousness, S^c. and that generally 
the very coming among this people doth natu- 
rally work such a change, so that many vicious 
and profane persons have been known, by coming 
to this truth, to become sober and virtuous; and 
many light, vain, and wanton ones to become grave 
and serious, as our adversaries dare not deny: 
*Yet that they may not want something to detract 
us for, cease not to accuse us for those things, 
which, when found among themselves, they highly 
commend; thus our gravity they call sullenness; our 
seriousness, melancholy; our silence, sottishness. Such 
as have been vicious and profane among them, but 
by coming to us have left off those evils, lest they 
should commend the truth of our profession, they 
say, that whereas they were profane before, they are 
become worse, in being hypocritical and spiritually 
proud. If any before dissolute and profane among 
them, by coming to the truth with us, become /rw- 
gal and diligent, then they will charge them with 
covetousness : and if any eminent among them for se- 
riousness, piety, and discoveries of God, come unto us, 



* After this manner the Papists used to disapprove the sobriety of 
the Waldeme.s, of whom Reinerus, a Popish author, so writeth. " But this 
Sect of the Leonists hath a great show of truth; for that they live righte- 
ously before men, and believe all things well of God, and all the articles 
which are contained in the Creed ; only they blaspheme and hate the 
church of Romct" 



514 



PROPOSITION XV. 



then they will say, they were always subject to 
melancholy and to enthusiasm; though before, wiien 
among them, it was esteemed neither melancholy 
noY enthusiasm in an evil sense, but Christian gravity 
and divine revelation. Our boldness and Christian 
suffering they call obstinacy and pertinacy ; though 
half as much, if among themselves, they would 
account Christian courage and nobility. And though 
thus by their envy they strive to read all relating 
to us backwards, counting those things vices in 
us, which in themselves they would extol as vir- 
tues, yet hath the strength of truth extorted this 
confession often from them, That we are generally a 
pure and clean people., as to the outward conversation. 

But this, they say, is but in policy to commend our 
heresy. 

But such policy it is, say I, as Christ and his apos- 
tles made use of, and all good Christians ought to 
do; yea, so far hath truth prevailed by the purity 
of its followers, that if one that is called a Quaker 
do but that which is common among them, as to 
laugh and be wanton, speak at large, and keep not 
his word punctually, or be overtaken with hastiness 
or anger, they presently say, O this is against your 
profession! As if indeed so to do were very consist- 
ent with theirs; wherein though they speak the 
truth, yet they give away their cause. But if they 
can find any under our name in any of those evils 
common among themselves, (as who can imagine 
but among so many thousands there will be some 
chaff, since of twelve apostles one was found to 
be a devil,) O how will they insult, and make more 
noise of the escape of one Quaker, than of an hun- 
dred among themselves! 

§. II. But there are some singular things, which 
most of all our adversaries plead for the lawful- 
ness of, and allow themselves in, as no ways in- 
consistent with the Christian religion, which we 
have found to be no ways lawful unto us, and 



OF SALUTATIONS AND RECREATIONS, 515 

have been commanded of the Lord to lay them 
aside; though the doing thereof hath occasioned 
no small sufferings and buffetings, and hath pro- 
cured us much hatred and malice from the world. 
And because the nature of these things is such, 
that they do upon the very sight distinguish us, 
and make us known, so that we cannot hide our- 
selves from any, without proving unfaithful to our 
testimony; our trials and exercises have here- 
through proved the more numerous and difficult, 
as will after appear. These I have laboured 
briefly to comprehend in this proposition; but 
they may more largely be exhibited in these six 
following propositions. 

I. That it is not lawful to give to men such flattering Flattering 
titles^ as Your Holiness^ Your Majesty^ Your Eminency, 

Your Excellency, Your Grace, Your Lordship, Your 
Honour, Src, nor use those flattering words, commonly 
called [Compliments.] 

II. That it is not lawful for Christians to kneel, or ]^^* ^^^ 
prostrate themselves to any man, or to bow the body, or 

to uncover the head to them. 

III. That it is not lawful for Christians to use super- Apparel. 
fluities in apparel, as are of no use save for ornament 

and vanity. 

IV. That it is not lawful to use games, sports, plays, Gaming. 
nor among other things comedies among Christians, un- 
der the notion of recreations, which do not agree with 
Christian silence, gravity, and sobriety : for laughing, 
sporting, gaming, mocking, jesting, vain talking, SfC. is 

not Christian liberty, nor harmless mirth. 

V. That it is not lawful for Christians to swear at Swearing, 
all under the gospel, not only not vainly, and in their 
common discourse, which was also forbidden under the 
Mosaical law, but even not in judgment before the 
magistrate. 

VI. That it is not lawful for Christians to resist evil, i^'S^Ung. 
or to war or fight in any case. 

67 



516 



PROPOSITION XV. 



^gmty'^^ Before I enter upon a particular disquisition of 
preoeden- thesc things, I shall first premise some general con- 
cy allow- siderations, to prevent all mistakes; and next add 
some general considerations, which equally re- 
spect all of them. I would not have any judge, that 
hereby we intend to destroy the mutual relation 
that either is betwixt prince and people^ master and 
servants^ parents and children; nay, not at all; we 
shall evidence, that our principle in these things 
hath no such tendency, and that these natural re- 
lations are rather better established, than any ways 
hurt by it. Next, Let not any judge, that from 
our opinion in these things, any necessity oi level- 
ling will follow, or that all men must have things 
in common. Our principle leaves every man to en- 
joy that peaceably, which either his own industry, 
or his parents, have purchased to him; only he is 
thereby instructed to use it aright, both for his 
own good, and that of his brethren; and all to 
the glory of God: in which also his acts are to be 
voluntary, and no ways constrained. And further, 
we saynothereby,that no man may use the crea- 
tion more or less than another: for we know^, that 
as it hath pleased God to dispense it diversely, giv- 
ing to some more, and some less, so they may use it 
Education accordingly. The several conditions, under which 
cordingiy. ^^^ ^^^ diversely stated, together with their edu- 
cations answering thereunto, do sufficiently show 
this: the servant is not the same way educated as 
the master; nor the tenant as the landlord; nor the 
rich as the poor ; nor the prince as the peasant. Now, 
though it be not lawful for any, however great 
abundance they may have, or whatever their edu- 
cation may be, to use that which is merely super- 
fluous; yet seeing their education has accustomed 
them thereunto, and their capacity enables them so 
to do, without being profuse or extravagant, they 
may use things better in their kind, than such whose 
education hath neither accustomed them to such 



OP SALUTATIONS AND RECREATIONS. 517 

things, nor their capacity will reach to compass 
them. For it is beyond question, that whatever Theiawfui 
thing the creation affords is for the use of man, and fui use of 
the moderate use of them is lawful; yet, per acci- ^^^^^^^^' 
dens^ they may be unlawful to some, and not to 
others. As for instance, he that by reason of his 
estate and education hath been used to edit flesh and 
drink wine^ and to be clothed with the fitiest wool, 
if his estate will bear it, and he use it neither in 
superfluity, nor immoderately, he may do it; and 
perhaps, if he should apply himself to feed, or be 
clothed as are the peasants, it might prejudice the 
health of his body, and nothing advance his soul. 
But if a man, whose estate and education had 
accustomed him to both coarser food and raiment, 
should stretch himself beyond what he had, or were 
used to, to the manifest prejudice of his family and 
children, no doubt it would be unlawful to him, 
even so to eat or be clothed as another, in whom 
it is lawful; for that the other may be as much 
mortified, and have denied himself as much in 
coming down to that, which this aspires to, as he, 
in willing to be like him, aspires beyond what he 
either is able, or hath accustomed to do. The safe 
place then is, for such as have fulness, to watch 
over themselves, that they use it moderately, and 
rescind all superfluities; being willing, as far as The rich 
they can, to help the need of those to whom Prov- IhJ'po^r. 
idence hath allotted a smaller allowance. Let the 
brother of high degree rejoice, in that he is abased ; 
and such as God calls in a low degree, be content with 
their condition, not envying those brethren who have 
greater abundance, knowing they have received abun- 
dance, as to the inward man; which is chiefly to be 
regarded. And therefore beware of such a tempt- 
ation, as to use their calling as an engine to be 
richer, knowing, they have this advantage beyond 
the rich and noble that are called, that the truth 
doth not any ways abase them, nay, not in the 



518 



PROPOSITION XV. 

esteem of the world, as it doth in the other; but 
that they are rather exalted thereby, in that as to 
the inward and spiritual fellowship of the saints, 
they become the brethren and companions of the 
greatest and richest; and in this respect. Let him 
of low degree rejoice that he is exalted. 

These things premised, I would seriously pro- 
pose unto all such, asehoose to be Christians indeed, 
and that in nature^ and not in name only, whether 
it were not desirable, and would not greatly con- 
tribute to the commendation of Christianity^ and 
to the increase of the life and virtue of Christ, if 
all superfluous titles of honour^ profuseness and prodi- 
gality in meat and apparel^ gaming^ sporting^ and play- 
ing^ were laid aside and forborne? And whether 
such as lay them aside, in so doing, walk not more 
like the disciples of Christ and his apostles, and are 
therein nearer their example, than such as use 
them? Whether the laying them aside would hin- 
der any from being good Christians? Or if Chris- 
tians might not be better without them, than with 
them? Certainly the sober and serious among all 
sorts will say, Yea. Then surely such as lay them 
aside, as reckoning them unsuitable for Christians, 
are not to be blamed, but rather commended for so 
doing: because that in principle and practice they 
effectually advance that, which others acknowl- 
edge w ere desirable, but can never make effectual, 
so long as they allow the use of them as lawful. 
And God hath made it manifest in this age, that by 
discovering the evil of such things, and leading his 
witnesses out of them, and to testify against them, 
he hath produced effectually in many that morti- 
fication and abstraction from the love and cares of this 
worlds who daily are conversing in the world (but 
inw^ardly redeemed out of it) both in wedlock., and 
in their lawful employments, which was judged 
could only be obtained by such as were shut up in 
cloisters and monasteries. Thus much in general. 



I 



OF SALUTATIONS AND RECREATIONS. 519 

§. III. As to the first we affirm positively, That 
it is not lawful for Christians either to give or receive 
these titles of honour^ as, Your Holiness, Your Majesty, 
Your Excellency, Your Eminency, Ss'c. 

First, Because these titles are no part of that '^^^^®^- 
obedience which is due to magistrates or superiors; 
neither doth the giving them add to or diminish 
from that subjection we owe to them, which con- 
sists in obeying their just and lawful commands, not in 
titles and designations. 

Secondly, We find not that in the scripture any Under the 
such titles are used, either under the law or the gospel. 
gospel: but that in the speaking to kings, princes, 
or nobles, they used only a simple compellation, as, 
O King! and that without any further designation, 
save perhaps the name of the person, as, O King 
Agrippa, &c. 

Thirdly, It lays a necessity upon Christians most Ly«ng 
frequently to lie; because the persons obtaining 
these titles, either by election or hereditarily, may 
frequently be found to have nothing really in them 
deserving them, or answering to them: as some 
to whom it is said. Your Excellency, having nothing 
of excellency in them; and he who is called Your 
Grace, appears to be an enemy to grace ; and he 
who is called Your Honour, is known to be base 
and ignoble. I wonder what law of man, or what 
patent ought to oblige me to make a lie, in call- Patents do 
mg good, evil; and evil, good? I wonder what law "oaUel^^ 
of man can secure me, in so doing, from the just 
judgment of God, that will make me account for 
every idle word? And to lie is something more. 
Surely Christians should be ashamed that such 
laws, manifestly crossing the law of God, should 
be among them. 

If it be said, We ought in charity to suppose that they Object. 
have these virtues, because the king has bestowed those 
titles upon them, or that they are descended of such as 
deserved them; 



520 PROPOSITION XV. 

Answ. 1 answer, Charity destroys not knowledge: I am 
not obliged by charity^ either to believe or speak 
a lie. Now it is apparent, and cannot be denied 
by any, but that those virtues are not in many of 
the persons expressed by the titles they bear ; nei- 
ther will they allow to speak so to such, in whom 
these virtues are, unless they be so dignified by 
outward princes. So that such as are truly virtu- 
ous, must not be styled by their virtues, because 
not privileged by the princes of this world ; and 
such as have them not, must be so called, because 
they have obtained a patent so to be: and all this 
is done by those, who pretend to be his followers, 
that commanded his disciples, JVot to be called of 
men Master; and told them, such could not believe^ 
as received honour one from another, and sought not the 
honour which comethfrom God only. This is so plain, 
to such as will indeed be Christians, that it needs 
no consequence. 
YourHoU- Fourthly, As to those titles of Holiness, Emi- 
Grace, fee. nency, and Excellency .> used among the Papists to the 
Pope and Cardinals, Sfc. and Grace, Lordship, and 
Worship, used to the Clergy among the Protestants, 
it is a most blasphemous usurpation. For if they 
use Holiness and Grace, because these things ought 
to be in a Pope, or in a Bishop, how come they to 
usurp that peculiarly to themselves? Ought not 
holiness and grace to be in every Christian ? And 
so every Christian should say. Your Holiness, and 
Your Grace, one to another. Next, how can they 
in reason claim any more titles, than were prac- 
tised and received by the apostles and primitive 
Christians, whose successors they pretend they are, 
and as whose successors (and no otherwise) them- 
selves, I judge, will confess any honour they seek 
is due to them? Now if they neither sought, re- 
ceived, nor admitted such honour nor titles, how 
came these by them? If they say they did, let 
them prove it if they can: we find no such thing 



OF SALUTATIONS AND RECREATIONS. 521 

in the scripture. The Christians speak to the 
apostles without any such denomination, neither 
saying If it please Your Grace, Your Holiness, Your 
Lordship, nor Your Worship; they are neither called 
My Lord Peter, nor My Lord Paul; nor yet Master 
Peter, nor Master Paul ; nor Doctor Peter, nor Doctor 
Paul; but singly Peter and Paul; and that not only 
in the scripture, but for some hundreds of years 
after: so that this appears to be a manifest fruit 
of the apostacy. For if these titles arise either 
from the oj^ce or worth of the persons, it will not 
be denied, but the apostles deserved them better 
than any now that call for them. But the case is 
plain, the apostles had the holiness, the excellency, 
the grace; and because they were holy^ excellent^, 
and gracious, they neither used, nor admitted of 
such titles: but these having neither holiness, excel- ^Yp^' 
lency^ nor grace, will needs be so called, to satisfy titles. 
their ambitious and ostentatious minds, which is 
a manifest token of their hypocrisy. 

Fifthly, As to that title of Majesty, usually ascrib- 
ed to princes, we do not find it given to any such 
in tlie holy scripture; but that it is specially and 
peculiarly ascribed unto God, as 1 Chron. xxix. 11. 
Job. xxxvii. 22. Psal. xxi. 5. and xxix. 4. and xlv. 3. 
and cxiii. 1. and cxvi. 6. Isa. ii. 10. andxxiv. 14. and 
xxvi. 10. Heb. i. 3. 2 Pet. i. 16. and many more 
places. Hence saith Jude, ver. 25. To the only wise 
God our Saviour^ be glory and majesty., Sfc. not to men. 
We find in scripture the proud king JVebuchadnez- 
zar assuming this title to himself, Dan. iv. 30. who 
at that time received a sufficient reproof, by a 
sudden judgment which came upon him. There- 
fore in all the compellations used to princes in the 
Old Testament, it is not to be found, nor yet in the 
JS'f'.w. Paul was very civil to ^grippa, yet he gives 
hitn no such title: neither was this title used among 
Ci)nstians in the primitive times. Hence the Ecck' 
siasticcU History of the Reformation of France, re- 



522 PROPOSITION XV. 

lating the speech of the Lord Rochefort^ at the as- 
sembly of the estates of France^ held under Charles 
HbtT4. ^^^ Ninth, in the year 1560, saith, That this ha- 
p. 445. rangue was locll remarked^ in that he used not the 
Your Ma- word [Majesty] invented by flatterers of late years, 
''used;"how A"^ y^^ this author minded not how his master 
taken no- Calvin used this flattering title to Francis the First, 
1660? "^ King of France; and not only so, but calls him 
Most Christian King, in the epistle to his Institutions ; 
though by his daily persecuting of the reformers^ 
it was apparent, he was far from being such, even 
in Calviii's own esteem. Surely the complying 
with such vain titles, imposed and introduced by 
antichrist, greatly tended to stain the reformation, 
and to render it defective in many things. 

Lastly, All these titles and styles of honour are 
to be rejected by Christians, because they are to 
seek the honour that comes from above, and not the 
honour that is from below : but these honours are 
not that honour that comes from above, but are 
from below. For we know well enough what 
industry, and what pains men are at to get these 
things, and what part it is that seeks after them. 
The proud to wit, the proud, insolent, haughty, aspiring mind. 
titles. For judge. Is it the meek and innocent Spirit of Christ 
that covets that honour? Is it that Spirit that must 
be of no reputation in this world, that has its conver- 
sation in heaven, that comes to have felloivship with 
PhU.m.20. the sons of God? Is it that Spirit, I say, that loves 
that honour, that seeks after that honour, that 
pleads for the upholding of that honour, that 
frets, and rages, and fumes, when it is denied that 
honour? Or is it not rather the lordly insulting 
Lucifer's gpjpit of Lucifer, the prince of this world, he that 
of old affected and sought after this honour, and 
loved not to abide in the submissive low place? 
And so all his children are possessed with the same 
ambitious proud mind, seeking and coveting titles 
of honour^ which indeed belong not to them. For 



OP SALUTATIONS AND RECREATIONS. .523 

let US examine, ^Who they are that are honourable 
indeed? Is it not the righteous man? Is it not the iSam.ii.30 
holy man? Is it not the humble-hearted man^ the meek- 
spirited man? And are not such those that ought 
to be honoured among Christians? Now of these, 
may there not be poor Men, Labourers, silly Fish- 
ermen? And if so, how comes it that the titles of 
honour are not bestowed upon such? But who are 
they that generally receive and look for this hon- 
our? Are they not the rich ones, such as have abun- 
dance of the earth, as be like the rich glutton, such 
as are proud and ambitious, such as are oppress- 
ors of the poor, such as swell with lust and vanity, 
and all superfluity of naughtiness^ who are the very 
abomination and plague of the nations? Are not 
these they that are accounted honourable, that re- 
quire and receive the titles of honour, proud Ha- 
mans? Now whether is this the honour that comes 
from God, or the honour from below? Doth God 
honour such as daily dishonour him, and disobey 
him ? And if this be not the honour that comes 
from God, but the honour of this world, which the 
children of this world give and receive one from 
another; how can the children of God, such as are 
Christians indeed, give or receive that honour a- 
mong themselves, without coming under the re- 
proof of Christ, who saith, that such as do cannot be» 
lieve? But further, if we respect the cause that 
most frequently procures to men these titles of hon^ 
our, there is not one of a thousand that shall be 
found to be, because of any Christian virtue; but 
rather for things to be discommended among Chris" 
tians: as by the favour oi princes, procured by flat- 
tering, and often by worse means. Yea, the most 

* Bxerom, in his epistle to Celant, admonisheth her, That she was to b« 
preferred to none for her nobility, for the Christian religion admits not 
of respect of persons ; neither are men to be esteemed because of their 
outward condition, but according to the disposition of the mind to b© 
esteemed either noble or base ; he that obeyeth not sin, is free ; who iS 
strong in virtue, is noble. Let the Epistle of James be read. 

68 



524 PROPOSITION XV. 

frequent, and accounted among men the most hon- 
ourable, is fightings or some great martial exploit^ 
which can add nothing to a Christian's worth: 
since, sure it is, it were desirable there were no 
fightings among Christians at all; and in so far as 
there are, it shows they are not right Christians. 
And James tells us, ihsit fighting proceeds from the lusts. 
So that it were fitter for Christians, by the Sword 
of God^s Spirit, to fight against their lusts, than by 
the prevalency of their lusts to destroy one an- 
other. Whatever honour any might have attained 
of old under the Law this way, we find under the 
Gospel Christians commended for suffering, not for 
fighting; neither did any of Christ's disciples, 
save one, offer outward violence by the sword, in 
cuiiing off Malcus^s ear; for which he received no 
title of honour, but a just reproof. Finally, if we 
look either to the nature of this honour, the cause of 
it, the ways it is conveyed, the terms in which it is 
delivered, it cannot be used by such as desire to 
be Christians in good earnest. 

§. IV. Now besides these general titles of honour, 
what gross abuses are crept in among such as are 
called Christians in the use of compliments, wherein 
not servants to masters, or others, with respect to 
any such kind of relations, do say and write to one 
another at every turn. Your humble servant. Your 
most obedient servant, 8^c. Such wicked customs 
have, to the great prejudice of souls, accustomed 
Christians to lie; and to use lying is now come to 
be accounted civility. O horrid apostacy ! for it is 
notoriously known, that the use of these compliments 
imports not any design of service, neither are any 
such fools to think so; for if we should put them 
to it that say so, they would not doubt to think we 
abused them; and would let us know they gave us 
words in course, and no more. It is strange, that 
such as pretend to 5cn)9/Mrc as their rule, should not 
be ashamed to use such things; since Elihu, that 



OP SALUTATIONS AND RECREATIONS. 525 

had not the scriptures, could by the Light within 
him^ (which these men think insufficient,) say, Job 
xxxii. 21, 22. Let me not accept any man's person^ 
neither let me give flattering titles unto men. For I 
know not to give flattering titles; in so doing my Maker 
would soon take me away. A certain ancient devout 
man in the primitive time, subscribed himself to a 
bishop. Your humble servant; wherein I doubt not 
but he was more real than our usual complimenters ; 
and yet he was sharply reproved for it.* 

But they usually object, to defend themselves, 
That Luke saith^ Most Excellent Theophilus; and 
Paul, Most JVoble Festus. 

I Answer; Since Luke wrote that by the dictates 
of the Infallible Spirit of God., I think it will not be 
doubted but Theophilus did deserve it, as being re- 
ally endued with that virtue : in which case we shall / 
not condemn those that do it by the same rule. But 
it is not proved that Luke gave Theophilus this title, 
as that which was inherent to him, either by his 
Father, or by any patent Theophilus had obtained 
from any of the princes of the earth; or that he 
would have given it him, in case he had not been 
truly excellent : and without this be proved (which 
never can) there can nothing hence be deduced 
against us. The like may be said of that of Paul to ^^^"fjf J"' 
Festus, whom he would not have called such, if he title Paul 
had not been truly noble; as indeed he was, in that fJ^lJ^^^ 
he suffered him to be heard in his own cause, and 
would not give way to the fury of the Jews against 
him; it was not because of any outward title be- 
stowed upon Festus, that he so called him, else he 

* This history is reported by Casaubonus, in his book of Manners and 
Customs, p. 160. In this last age he is esteemed an uncivil man, who will 
not either to his inferior or equal subscribe himself Servant. But Sulpi- 
tius Severus was heretofore sharply reproved by Paulinus, bishop of Nola^ 
because in his espistle he had subscribed himself his Servant, saying, 
Beware thou subscribe not thyself his Servant, who is thy Brother; for flat- 
tery is sinful, not a testimony of humility to give those honours to men, which 
are only due to the One Lord, Master, and GOD, 



52d 



PROPOSITION XV. 



would have given the same appellation to his pre- 
decessor Felix^ who had the same office ; but being 
a covetous man, we find he gives him no such style. 
ur'num-'" §' ^'}^ ^ill uot be Unfit in this place to say 
bertoone something Concerning the using of the singular 
used*^nthe number to one person; of this there is no contro- 
Latin. vcrsj in the Latin. For when we speak to one, we 
always use the pronoun [TU,] and he that would 
do otherwise, would break the rules of grammar. 
For what boy, learning his rudiments, is ignorant 
that it is incongruous to say \yos amas^ vos legis^ 
that is \iyou lovest^you readest.^ speaking to one? But 
\ the pride of man, that hath corrupted many things, 

\ refuses also to use this simplicity of speaking in the 

vulgar languages. For being puffed up with a 
^ vain opinion of themselves, as if the singular num- 

ber were not sufficient for them, they will have 
others to speak to them in the plural Hence Lm- 
iher^ in his plays^ reproves and mocks this manner 
of speaking, saying, Magister^ vos es iratus : which 
corruption Erasmus sufficiently refutes in his book 
cf writing epistles : concerning which likewise James 
Howel, in his epistle to the nobility of England^ before 
the French and English Dictionary^ takes notice, 
TTiat both in France, and in other nations, the word 
[THOU] was used in speaking to one; but by succession 
of time, when the Roman commonwealth grew into an 
empire, the courtiers began to magnify the emperor, 
(as being furnished with power to confer dignities and 
How the ojices,) using the word [You,] yea, and deifying him 
^ametobe ^^ih morc remarkable titles ; concerning which matter, 
used to a ^g ^^ad in the epistles of Symmachus to the emperors 
smge per- 'pjjgQ^Qgjyg ^^ Valentinianus, where he useth these 
forms of speaking, Yestra. ^ternitas. Your Eternity ; 
Vestrum Numen, Your Godhead; Vestra Serenitas, 
Your Serenity; Vestra Clementia, Your Clemency. 
So that the word [You] in the plural number, together 
with the other titles and compellaiions of honour, seeni 



OP SALUTATIONS AND RECREATIONS. 527 

to have taken their rise from monarchical govern- 
ment; which afterwards^ by degrees, came to be derived 
to private persons. 

The same is witnessed by John Maresius, of the 
French academy, in the preface of his Clovis: Let 
none wonder, saith he, that the word [Thou] is used 
in this work to Princes and Princesses ; for we use 
the same to God: and of old the same was used to Alex- 
anders, Caesars, Queens, and Empresses. The use , , 
of the word [You,] when one person is spoken to, was ^ 
only introduced by the base flatteries of men of latter -; 
ages, to whom it seemed good to use the plural number to 
one person, that he may imagine himself alone to be equal 
to many others in dignity and worth ; from whence at 
last it came to persons of lower quality. 

To the same purpose speaketh also M. Godeau, 
in his preface to the New Testament translation: 
/ had rather, saith he, faithfully keep to the express 
words of Paul, than exactly follow the polished style of 
our tongue ; therefore I always use that form of calling 
God in the singular number, not in the plural; and 
therefore I say rather [Thou] than [You.] / confess 
indeed, that the civility and custom of this world requires 
him to be honoured after that manner ; but it is like- 
wise on the contrary true, that the original tongue of 
the JVew Testament hath nothing common with such 
manners and civility ; so that not one of these many old 
versions we have doth observe it. Let not men believe, 
that we give not respect enough to God, in that we 
call him by the word [Thou,] which is nevertheless far The word 
otherwise ; for I seem to myself (may be by the effect Ji-lier^ 
of custom) more to honour his Divine Majesty, in call- Soao.rto 
ing him after this manner, than if I should call him You. *" 
after the manner of men, who are so delicate in their 
forms of speech. 

See how clearly and evidently these men wit- 
ness, that this form of speaking, and these pro- 
fane titles, derive their origin from the base flat- 
tery of these last ages, and from the delicate 



528 PROPOSITION XV. 

haughtiness of worldly men^ who have invented 
these novelties^ that thereby they might honour 
one another, under I know not what pretence of 
civility and respect. From whence many of the 
present Christians (so accounted) are become so 
perverse, in commending most wicked men, and 
wicked customs, that the simplicity of the Gospel is 
wholly lost; so that the giving of men and things 
their own names is not only worn out of custom, 
but the doing thereof is accounted absurd and 
rude by such kind of delicate parasites, who desire 
to ascribe to this flattery, and abuse the name 
of civility. Moreover, that this way of speaking 
proceeds from a high and proud mind, hence 
appears; because that men commonly use the sin- 
gular number to beggars, and to their servants ; yea, 
and in ihe'w prayers to God. Thus the superior will 
speak to his inferior, who yet will not bear that 
the inferior so speak to him, as judging it a kind 
of reproach unto him. So hath the pride of men 
placed God and the beggar in the same category. 1 
think I need not use arguments to prove to such 
as know congruous language, that we ought to 
use the singular number speaking to one; which is 
the common dialect of the whole scripture, as 
also the most interpreters do translate it. Seeing 
therefore it is manifest to us, that this form of 
speaking to men in the plural number doth pro- 
ceed from pride, as well as that it is in itself a 
lie, we found a necessity upon us to testify against 
this corruption, by using the singuhr equally unto 
alL And although no reason can be given why we 
should be persecuted upon this account, especially 
Scripture by Christians, who profess to follow the rule of 
pialrian^^ scripture, whose dialect this is; yet it would per- 
guage. haps seem incredible if I should relate how much 
we have suffered for this thing, and how these 
proud ones have fumed, fretted, and gnashed their 
ieeth<i frequently beating and striking us, when we 



•P SALUTATIONS AND RECREATIONS. 529 

h«Lv.^ spoken to them thus in the singular number: 
whereby we are the more confirmed in our judg- 
ment, as seeing that this testimony of truths which 
God hath given us to bear in all things, doth so 
vex the serpentine nature in the children of dark- 
ness, 

§. VI. Secondly, Next unto this of titles, the ^°^^'Jf,*** 
other part of honour used among Christians is the 
kneeling, bowing, and uncovering of the head to one 
another. I know nothing our adversaries have to 
plead for them in this matter, save some few in- 
stances of the Old Testament, and the custom of the 
country. 

The first are, such as Abraham^s bowing himself to 
the children of Heth, and Lot to the two angels, &*c. 

But the practice of these patriarchs, related as 
matter of fact, are not to be a rule to Christians 
now; neither are we to imitate them in every 
practice, which has not a particular reproof added 
to it: for we find not Abraham reproved for taking 
Hagar, 8{c, And indeed to say all things were 
lawful for us which they practised, would pro- 
duce great inconveniencies obvious enough to all. 
And as to the customs of the nations, it is a very ill ^'j^ofthg 
argument for a Christian's practice: we should nations no 
have a better rule to walk by than the custom of ch^isuans. 
the Gentiles; the apostles desire us not to be con- 
formed to this world, Sfc. We see how little they Rom.xii.2. 
have to say for themselves in this matter. Let it 
be observed then, whether our reasons for laying 
aside these things be not considerable and weighty 
enough to uphold us in so doing. 

First, We say. That God, who is the Creator of 
man, and he to whom he oweth the dedication both of 
soul and body, is over all to be worshipped and adored^ 
and that not only by the spirit, but also with the pros- 
tration of the body. Now kneeling, boiving, and un- Bowing is 
covering of the head^ is the alone outward significa- adoring & 
tion of our adoration towards God, and therefore to°Go^. "* 



530 PROPOSITION XV. 

it is not lawful to give it unto man. He that kneeleth, 
or prostrates himself to man, what doth he more 
to God ? He that boweth, and uncovereth his head 
to the creature^ what hath he reserved to the Crea- 
tor? Now the apostle shows us, that the uncover- 
ing of the head is that which God requires of us in 
our worshipping of him, 1 Cor. xi. 1 4. But if we 
make our address to men in the same manner, 
where lieth the difference? Not in the outward 
signification,, but merely in the intention; which opens 
a door for the Popish veneration of images, which 
hereby is necessarily excluded. 

Secondly, M^^n being alike by creation, (though 
their being stated under their several relations 
requires from them mutual services according to 
those respective relations,) owe not worship one to 
another, but all equally/ are to return it to God: because 
it is to him, and his name alone, that every knee must 
bow, and before whose throne the four and twenty elders 
prostrate themselves. Therefore for men to take this 
one from another, is to rob God of his glory: since 
all the duties of relation may be performed one 
to another without these kind of bowings, which 
therefore are no essential part of our duty to man, 
but to God. All men, by an inward instinct, in 
all nations have been led to prostrate and bow 
themselves to God. And it is plain that this bow- 
ing to men took place from a slavish fear possess- 
ing some, which led them to set up others as gods; 
when also an ambitious proud spirit got up in 
those others, to usurp the place of God over their 
brethren. 

Thirdly, We see that Peter refused it from Cor- 
nelius, saying. He was a man. Are then the popes 
more, or more excellent than Peter, who suffer men 
daily to fall down at their feet, and kiss them? 
Peter and This reproof of Fe/cr to Cornelius doth abundantly 
refus^r^ show, that such manners were not to be admit- 
i^owing. ted among Christians. Yea, we see, that the angel 



OP SALUTATIONS AND RECREATIONS. 531 

twice refused this kind of bowing from John^ Rev. 
xix. 10. and xxii. 9. for this reason, Because I am 
thy fellow-servant^ and of thy brethren; abundantly 
intimating that it is not lawfuUov fellow-servants thus 
to prostrate themselves one to another: and in 
this respect all men diVe fellow-servants. 

If it be said, John intended here a religious worship^ Object. 
and not a civil : 

I answer ; This is to say, not to prove : neither Answ. 
can we suppose John^ at that time of the day, so 
ill-instructed as not to know it was unlawful to 
worship angels ; only it should seem, because of 
those great and mysterious things revealed to him 
by that angel^ he was willing to signify some more 
than ordinary testimony of respect, for which he 
was reproved. These things being thus consider- 
ed, it is remitted to the judgment of such as are 
desirous to be found Christians iiideed, whether 
we are worthy of blame for waving it to men. 
Let those then that will blame us consider wheth- 
er they might not as well accuse Mordecai of in- 
civility, who was no less singular than we in this 
matter. And forasmuch as they accuse us herein To forbear 
oi rudeness and pride^ though the testimony of our m'an'i's^no 
consciences in the siejht of God be a sufficient '^^civiiity. 

1 . 1 P • 1 n ^^^ pride, 

guard against such calumnies, yet there are oi us normde- 
known to be men of such education, as forbear °®^^- 
not these things for want of that they call good 
breeding ; and we should be very void of reason, 
to purchase that pride at so dear a rate, as many 
have done the exercise of their conscience in this 
matter ; many of us having been sorely beaten and 
buffeted^ yea, and several months imprisoned^ for 
no other reason but because we could not so sat- 
isfy the proud unreasonable humours of proud men^ 
as to uncover our heads., and bow our bodies. Nor 
doth our innocent practice, in standing still, though 
upright, not putting off our hats^ any more than 
our shoes^ the one being the covering of our heads^ 

69 



«'>32 PROPOSITION XV. 

as well as the other of our feet, show so much 
rudeness, as their beating and knocking us, &c. 
because we cannot bow to them, contrary to our 
consciences : which certainly shows less meekness 
and humility upon their part, than it doth of rude- 
ness or pride upon ours. Now suppose it were our 
weakness, and we really under a mistake in this 
thing, since it is not alleged to be the breach of 
any Christian precept, are we not to be indulged, as 
the apostle commanded should be done to such 
as scrupled to eat flesh ? And do not persecuting 
and reviling us upon this account show them to 
be more like unto proud Haman, than the disci- 
ples or followers of the meek, self-denying Jesus? 
And this I can say boldly, in the sight of God, 
from my own experience, and that of many thou- 
sands more, that however small or foolish this may 
seem, yet we behoved to choose death rather than 
do it, and that for conscience' sake: and that in 
its being so contrary to our natural spirits, there 
are many of us, to whom the forsaking of these 
bowings and ceremonies was as death itself; which 
we could never have left, if we could have enjoyed 
our peace with God in the use of them. Though 
it be far from us to judge all those to whom God hath 
not shown the evil of them, under the like hazard; 
yet nevertheless we doubt not but to such as would 
prove faithful icitnesses to Christ's divine light in 
their consciences, God will also show the evil of 
these things. 
Appareiin ^ yi|, xhc third thing to be treated of, is the 
and super- vanity and superfluity of apparel. In which, first, 
aUowe^d^ two things are to be considered, the condition of the 
person, and the country he lives in. We shall not 
say that all persons are to be clothed alike, be- 
cause it will perhaps neither suit their bodies nor 
their estates. And if a man be clothed soberly, and 
without superfluity, though they may be finer than 
that which his servant is clothed with, we shall 



OP SALUTATIONS AND RECREATIONS. 533 

not blame him for it : the abstaining from super' 
fluities^ which his condition and education have 
accustomed him to, may be in him a greater act 
of mortification than the abstaining from finer 
clothes in the servant, who never was accustomed 
to them. As to the coimtry^, what it naturally 
produces may be no vanity to the inhabitants to 
use, or what is commonly imparted to them by 
way of exchange, seeing it is without doubt that 
the creation is for the use of man. So where silk 
abounds, it may be worn as well as wool ; and 
were we in those countries, or near unto them, 
where gold or silver were as common as iron or 
brass, the one might be used as well as the other. 
The iniquity lies then here, First, When from a 
lust of vanity, and a desire to adorn themselves, 
men and women, not content with what their 
condition can bear, or their country easily affords, 
do stretch to have things, that from their rarity, 
and the price that is put upon them, seem to be 
precious, and so feed their lust the more; and 
this all sober men of all sorts will readily grant to 
be evil. 

Secondly, When men are not content to make a 
true use of the creation, whether the things be 
fine or coarse, and do not satisfy themselves with 
what need and conveniency call for, but add 
thereunto things merely superfluous, such as is the 
use of ribbons and lace, and much more of that 
kind of stuff, as painting the face, and plaiting the 
hair, which are the fruits of the fallen, lustful, and 
corrupt nature, and not of the new creation, as all 
will acknowledge. And though sober men among 
all sorts will say, that it were better these things 
were not, yet will they not reckon them unlawful, 
and therefore do admit the use of them among their 
church-members: but we do account them alto- 
gether unlawful, and unsuitable to Christians, and 
that for these reasons : 



534 PROPOSITION XV. 

Jr^use^T First, The use of clothes came originally from the fall 
clothes. If man had not fallen, it appears he would not have 
needed them ; but this miserable state made them 
necessary in two respects: 1. To cover his naked- 
ness ; 2. To keep him from the cold; which are both 
the proper and principal use of them. Now for 
man to delight himself in that which is the fruit of 
his iniquity, and the consequence of his sin, can 
be no ways lawful for him: so to extend things be- 
yond their real use, or to superadd things wholly 
superfluous, is a manifest abuse of the creation, and 
therefore not lawful to Christians. 

Secondly, Those that will needs so adorn them- 
selves in the use of their clothes, as to beset them 
with things having no real use or necessity, but 
merely for ornament's sake, do openly declare, that 
Not to the end of it is either to please their lusts,(Jor 
th^riusts. which end these things are chiefly invented and 
contrived,) or otherwise to gratify a vain, proud, 
and ostentatious mind; and it is obvious these are 
their general ends in so doing. Yea, we see how 
easily men are puffed up with their garments, and 
how proud and vain they are, when adorned to 
their mind. Now how far these things are below 
a true Christian, and how unsuitable, needs very 
little proof Hereby those who love to be gaudy 
and superfluous in their clothes, show they concern 
themselves little with mortification and self-denial, 
and that they study to beautify their bodies more 
than their souls; which proves they think little 
upon mortality, and so certainly are more nominal 
than real Christians. 
Contrary Thirdly, The scripture severely reproves such 
practices, both commending and commanding the 
contrary; as Isa. iii. how severely doth the proph- 
et reprove the daughters of Israel for their 
tinkling ornaments, their cauls, and their 7'ound 
tires, their chains and bracelets, &rc. and yet is 
it not strange to see Christians allow themselves 



to scrip- 
ture. 



OP SALUTATIONS AND RECREATIONS* 535 

in these things, from whom a more strict and ex- 
emplary conversation is required? Christ desires 
us not to be anxious about our clothing, Mat. vi. 
25. and to show the vanity of such as glory in the 
splendour of their clothing, tells them, That even 
Solomon, in all his glory^ was not to be compared to 
the lily of the fields which to-day is., and to-morrow 
is cast into the oven. But surely they make small 
reckoning of Christ's words and doctrine that 
are so curious in their clothing, and so industri- 
ous to deck themselves, and so earnest to justify it, 
and so enraged when they are reproved for it. The 
apostle Paul is very positive in this respect, 1 Tim. 
ii. 9, 10. / will therefore in like manner also that 
women adorn themselves in modest apparel^ with shame- 
facedness and sobriety^ and not with broidered hair., or 
gold., or pearls., or costly array., but (which becometh 
women professing godliness) with good works. To the 
same purpose saith Peter^ 1 Pet. iii. 3, 4. Whose 
adorning let it not be that outward adorning of plait- 
ing the hair., and wearing of gold., or of putting on of 
apparel; but let it be the hidden man of the hearty 
in that which is not corruptible., even the ornament of 
a meek and quiet spirit^ S{c. Here both the apostles 
do very positively and expressly assert two things. 
First, That the adorning of Christian women (of 
whom it is particularly spoken, I judge, because 
this sex is most naturally inclined to that vanity, 
and that it seems that Christian men in those days 
deserved not in this respect so much to be re- 
proved) ought not to be outward, nor consist in 
the apparel. Secondly., That they ought not to Plaiting 
use the plaiting of the hair, or ornaments, S^c. which &,c. *"^' 
was at that time the custom of the nations. But 
is it not strange, that such as make the scripture 
their rule, and pretend they are guided by it, should 
not only be so generally in the use of these things, 
which the scripture so plainly condemns, but also 
should attempt to justify themselves in so doing ? 



536 PROPOSITION XV. 

For the apostles not only commend the forbear- 
ance of these things, as an attainment commenda- 
ble in Christians, but condemn the use of them 
as unlawful; and yet may it not seem more strange, 
that in contradiction to the apostles' doctrine, as 
if they had resolved to slight their testimony, they 
should condemn those that out of conscience ap- 
ply themselves seriously to follow it, as if in so 
doing they were singular, proud, or superstitious? 
This certainly betokens a sad apostacy in those 
that will be accounted Christians, that they are so 
offended with those who love to follow Christ and 
his apostles, in denying of, and departing from, the 
lying vanities of this perishing world ; and so doth 
much evidence their affinity with those who hate to 
be reproved, and neither will enter themselves, nor suffer 
those that would, 
Sports,&c. ^. VIII. Fourthly, Let us consider the use of 
enl°with gcimes, sports, comedies, and other such things, com- 
the gospel, mouly and indifferently used by all the several sorts 
of Christians, under the notion of divertisement and 
recreation, and see whether these things can consist 
with the seriousness, gravity, and Godly fear, which 
the gospel calls for. Let us but view and look 
over the notions of them that call themselves 
Christians, whether Papists or Protestants, and see 
if generally there be any difference, save in mere 
name and profession, from the heathen? Doth not 
the same folly, the same vanity, the same abuse of 
precious and irrevocable time abound? The same 
gaming, sporting, playing, and from thence quarrel- 
ling, fighting, swearing, ranting, revelling ? Now 
how can these things be remedied, so long as the 
preachers and professors, and those who are the 
leaders of the people, do allow these things, and 
account them not inconsistent with the profession 
of Christianity ? And it is strange to see that 
these things are tolerated every where ; the inqui- 
sition lays no hold on them, neither at Rome^ nor 



OP SALUTATIONS AND RECREATIONS? 537 

in Spain^ where in their masquerades all manner of 
obscenity^ folly^ yea, and Atheisin is generally prac- 
tised in the face of the world, to the great scandal 
of the Christian name: but if any man reprove them 
in these things, and forsake their superstitions, 
and come seriously to serve God, and worship him in 
the Spirit, he becomes their prey, and is immediate- 
ly exposed to cruel sufferings. Doth this bear any 
relation to Christianity? Do these things look any 
thing like the churches of the primitive Christians? 
Surely not at all. I shall first cite some few scrip' 
ture testimonies, being very positive precepts to 
Christians, and then see whether such as obey 
them can admit of these forementioned things. 
The apostle commands us. That whether we eat or 
drink, or whatever we do, we do it all to the glory of 
God. But I judge none will be so impudent as to 
affirm. That in the use of these sports and games By sports 
God is glorified : if any should so say, they would God b n^ot 
declare they neither knew God nor his glory, scorified. 
And experience abundantly proves, that in the 
practice of these things men mind nothing less 
than the glory of God, and nothing more than the 
satisfaction of their own carnal lusts, wills, and 
appetites. The apostle desires us, 1 Cor. vii. 29. 31. 
Because the time is short, that they that buy should 
be as though they possessed not; and they that use this 
world, as 7iot abusing it, 8rc, But how can they be 
found in the obedience of this precept that plead 
for the use of these games and sports, who, it seems, 
think the time so long, that they cannot find oc- 
casion enough tocmjo'/oy it, neither in taking care 
for their souls, nor yet in the necessary care for 
their bodies; but invent these ^amc^ and sports to 
pass it away, as if they wanted other work to 
serve God in, or be useful to the creation? The 
apostle Peter desires us. To pass the time of our sO" 
journing here in fear, 1 Pet. i. 17. But will any say, 
That such as use dancing and comedies, carding and 



538 



PROPOSITION XV. 



Comedies 
a studied 
complex 
of idle ly- 
iog words 



dicing^ do so much as mind this precept in the use 
of these things ? Where there is nothing to be seen 
but lightness and vanity^ wantonness and obscenity, 
contrived to draw men from fear or being se- 
rious, and therefore no doubt calculated for the 
service of the devil. There is no duty more fre- 
quently commanded, nor more incumbent upon 
Christians, than the fear of the Lord, to stand in 
awe before him, to walk as in his presence; but if 
such as use these games and sports will speak 
from their consciences, they can, I doubt not, ex- 
perimentally declare, that this fear is forgotten in 
their gaming: and if God by his light secretly 
touch them, or mind them of the vanity of their way^ 
they strive to shut it out, and use their gaming 
as an engine to put away from them that trouble- 
some guest; and thus make merry over the Just 
One, whom they have slain and crucified in them- 
selves. But further, if Christ's reasoning be to be 
heeded, who saith. Mat. xii. 35, 36. That the good 
man, out of the good treasure of the heart, bringeth 
forth good things ; and an evil man, out of the evil 
treasure, bringeth forth evil things, and that of every 
idle word we shall give an account in the day of judg- 
ment, it may be easily gathered from what trea- 
sure these inventions come; and it may be easily 
proved, that it is from the evil, and not the good. 
How many idle words do they necessarily produce? 
Yea, what are comedies but a studied complex of idle 
and lying words? Let men that believe their souls 
are immortal, and that there will be a day of judg- 
ment, in which these words of Christ will be ac- 
complished, answer me, how all these will make 
account in that great and terrible day, of all these 
idle words that are necessarily made use of about 
dancing, gaming, carding, and comedies acting? And 
yet how is it that by Christians not condemning 
these things, but allowing of them, many that are 
accounted Christians take up their whole time in 



OF SALUTATIONS AND RECREATIONS. 536 

them, yea, make it their trade and employment? 
Such as the dancing-nnasters and comedians^ &rc. whose 
helhsh conversations do sufficiently declare what 
master they serve, and to what end these things 
contribute. And it cannot be denied, as being 
obviously manifest by experience, that such as 
are masters of these occupations, and are most 
delighted in them, if they be not open Atheists and 
profligates^ are such at best as make religion or 
the care of their souls their least business. Now 
if these things were discountenanced by Chris- 
tians^ as inconsistent with their profession, it would 
remove these things; for these wretches would be 
necessitated then to betake themselves to some 
honest livelihood, if they were not fed and up- 
holden by these. And as hereby a great scandal 
and stumbling-block would be removed from off 
the Christian name^ so also would that in part 
be taken out of the way which provokes the Lord 
to withhold his blessings and by occasion of which 
things the minds of many remain chained in dark- 
ness^ and drowned in lust^ sensuality^ and worldly 
pleasures^ without any sense of God's fear, or their 
own soul's salvation. Many of those CdWedi fathers 
of the churchy and other serious persons, have sig- 
nified their regret for these things, and their de- 
sires they might be remedied; of whom many 
citations might be alleged, which for brevity's 
sake I have omitted. 

§. IX. But they object, That men's spirits could Object. 
not subsist, if they were always intent upon serious 
and spiritual matters, and that therefore there is need of 
some divertisement to recreate the mind a little, whereby 
it being refreshed, is able with greater vigour to apply 
itself to these things. 

1 answer; Though all this were granted, it would Answ. 

no ways militate against us, neither plead the use 

of these things, which we would have wholly laid 

aside. For that men should be always in the same 

70 



540 PROPOSITION XV. 

mtentiveness of mind, we do not plead, knowing 
how impossible it is, so long as we are clothed 
with this tabernacle of clay. But this will not 
allow us at any time so to recede from the remem- 
brance of God, and of our soul's chief concern, as 
not still to retain a certain sense of his /car ; which 
God^fh^^^ cannot be so much as rationally supposed t^be in 
bestrecre- the usc cf thcsc things which we condemn.^Now 
the'worid. ^^^ nccessary occasions in which all are involved, 
in order to the care and sustentation of the outward 
man, are a relaxation of the mind from the more 
serious duties; and those are performed in the 
blessing, as the mind is so leavened with the love 
of God, and the sense of his presence, that even in 
doing these things the soul carrieth with it that di- 
vine influence and spiritual habit, whereby though 
these acts, as of eating, drinking, sleeping, working, be 
upon the matter one with what the wicked do, yet 
they are done in another Spirit; and in doing of 
them we please the Lord, serve him, and answer 
our end in the creation, and so feel and are sensi- 
ble of his blessing: whereas the wicked and profane, 
being not come to this place, are in whatsoever 
they do cursed, and ihe\r ploughing as well as praying 
is sin. Now if any will plead, that for relaxation of 
mind, there may be a liberty allowed beyond these 
things, which are of absolute need to the sustenance 
of the outward man, I shall not much contend a- 
gainst it; provided these things be not such as are 
wholly superfluous, or in their proper nature and 
tendency lead the mind into lust, vanity, and wanton- 
ness, as being chiefly contrived and framed for that 
end, or generally experienced to produce these 
effects, or being the common engines of such as are 
so minded to feed one another therein, and to 
propagate their wickedness, to the impoisoning of 
others : seeing there are other innocent divertise- 
ments which may sufficiently serve for relaxation 
of the mind, such as for friends to visit one another^ 



OF SALUTATIONS AND RECREATIONS. 541 

to hear or read history ; to speak soberly of the present i^awfui di- 
or past transactions ; to follow after gardening; to use ments. 
geometrical and mathematical experiments^ and such 
other things of this nature. In all which things 
we are not so to forget God, in whom we both live^ 
and are moved., Acts xvii. 28. as not to have always 
some secret reserve to him, and sense of his fear and 
presence, which also frequently exerts itself in the 
midst of these things by some short aspiration and 
breathings. And that this may neither seem strange 
nor troublesome^ I shall clear it by one manifest in- 
stance, answerable to the experience of all men. 
It will not be denied but that men ought to be 
more in the love of God than of any other thing; 
for we ought to love God above all things. Now it 
is plain, that men that are taken with love, wheth- 
er it be of women, or of any other thing, if it hath 
taken a deep place in the heart, and possess the 
mind, it will be hard for the man so in love to 
drive out of his mind the person or thing so lov- 
ed; yea, in his eating, drinking, and sleeping, his 
mind will always have a tendency that way; and 
in business or recreations, however intent he be 
in it, there w ill but a very short time be permitted 
to pass, but the mind will let some ejaculation forth 
towards its beloved. And albeit such a one must The love 

• 1 1 • 11 /» 1 • towards 

be conversant in those things that the care oi this its beloved 
body and such like things call for; yet will he '^^^^^^^ 
avoid as death itself to do those things that may 
offend the party so beloved, or cross his design in 
obtaining the thing so earnestly desired: though 
there may be some small use in them, the great 
design, which is chiefly in his eye, will so balance 
him, that he will easily look over and dispense 
with such petty necessities, rather than endanger 
the loss of the greater by them. Now that men 
ought to be thus in love with God., and the life to 
come., none will deny; and the thing is apparent 
from these scriptures, Mat. vi. 20. But lay up foT 



542 PROPOSITION XV. 

yourselves treasures in heaven. Col. iii. 2. Set your af- 
fection on things above., ^'c. And that this hath been 
the experience and attainment of some, the scrip- 
ture also declares, Psalm Ixiii. 1. 8. 2 Cor. v. 4. 
Sportsand And again, That these games., sports^ plays., don- 
merfrom cing, com^dies., Src. do naturally tend to draw men 
^e^fear of fpQu^ God'^s fear., to make them forget heaven.^ death., 
and judgment, to foster lust, vanity, and wantonness, 
and therefore are most loved, as well as tised, 
by sqch kind of persons, experience abundantly 
shows, and the most serious and conscientious 
among all will scarcely deny; which if it be so, 
the application is easy. 

§. X. Fifthly, The use of swearing is to be con- 
sidered, which is so frequently practised almost 
among all Christians; not on\yprofa7ie oaths among 
the profane, in their common discourses, where- 
by the Most HOLY JYJME of GOD is in a hor- 
rible manner daily blasphemed; but also solemn 
oaths, with those that have some show of piety, 
whereof the most part do defend swearing before 
the magistrate with so great zeal, that not only 
they are ready themselves to do it upon every oc- 
casion, but also have stirred up the magistrates to 
persecute those, who, out of obedience to Christ, 
their Lord and master, judge it unlawful io swear; 
upon which account not a few have suffered im- 
prisonment, and the spoiling of their goods. 
All swear- But considering these clear words of our Sa- 
Slden— viour. Mat. V. 33, 31. Again, ye have heard that it 
hath been said hy them of old time. Thou shalt not for- 
swear thyself, but shalt perform unto the Lord thine 
oaths. But I say unto you. Swear not at all, nei' 
ther by heaven, &*c. But let your communication be 
yea, yea ; nay, nay ; for whatsoever is more than these 
cometh of evil. As also the words of the apostle 
James, v. 12. But above all things, my brethren, swear 
not, neither by heaven, neither by the earthy neither by 
any other oath ; but let your yea be yea, and your nay. 



OF SALUTATIONS AND RECREATIONS. 543 

nay^ lest ye fall into condemnation. I say, consid- 
ering these clear words, it is admirable how any 
one that professeth the name of Christ can pro- 
nounce any oath with a quiet conscience, far less 
to persecute other Christians, that dare not sivear, 
because of their master Chrisfs authority. For 
did any one purpose seriously, and in the most 
rigid manner, to forbid any thing comprehended 
under any general, can they use a more full and 
general prohibition, and that without any excep- 
tion? 1 think not. For Christ, First, proposeth it 
to us negatively. Swear not at all., neither by heaven^ 
7ior by the earthy nor by Jerusalem, nor by thy head, 
^'c. And again, Swear not by heaven., nor by earth, 
nor by any other oath. Secondly^ he presseth it af- 
firmatively. But let your communication be yea^ yea, 
and nay, nay ; for whatsoever is more than these, Com- 
eth of evil. And saith James, Lest ye fall into con- 
demnation. 

Which words both all and every one of them ^^'^^^ut 
do make such a full prohibition, and so free of all 
exception, that it is strange how men that boast 
the scripture is the rule of their faith and life, can 
counterfeit any exception ! Certainly reason ought 
to teach every one, that it is not lawful to make 
void a general prohibition coming from God by 
such opposition, unless the exception be as clearly 
and evidently expressed as the prohibition: nei- 
ther is it enough to endeavour to confirm it by 
consequences and probabilities, which are ob- 
scure and uncertain, and not sufficient to bring 
quiet to the conscience. For if they say, that there 
is therefore an exception and limitation in the 
words, because there are found exceptions in the 
other general prohibition oiih\^ fifth chapter, as in 
the forbidding of divorcemejit, where Christ saith, 
It hath been said, Whosoever shall put away his wife^ 
let him give her a ivriting of divorcement : but I say 



^^^ PROPOSITION XV. 

wiio you^ That whosoever shall put away his wife, saving 
for the cause of fornication, causeth her to commit adul- 
tery ; if, I say, they plead this, they not only labour 
in vain, but also fight against themselves, because 
they can produce no exception of this general 
command of not swearing, expressed by God to 
any under the new covenant, after Christ gave this 
prohibition so clear as that which is made in the 
berore a^^ prohibition itself Moreover, if Christ would have 
magistrate, excepted oaths made before magistrates, certainly 
he had then expressed, adding, except in judgment, 
before the magistrate, or the like; as he did in that 
of divorcemetit by these words, saving for the cause 
of fornication : which being so, it is not lawful for 
us to except or distinguish, or, which is all one, make 
void this general prohibition of Christ; it would 
be far less agreeable to Christian holiness to bring 
upon our heads the crimes of so many oaths, which 
by reason of this corruption and exception are so 
frequent among Christians. 
curtJiiTe' Neither is it to be omitted that without doubt 
of the an- thc most leamcd doctors of each sect know, that 
ewtherein. these forc-mentioned words w^ere understood by 
the ancient fathers of the frst three hundred years 
after Christ to be a prohibition of all sorts of oaths. 
It is not then without reason that we wonder that 
the Popish doctors and priests bind themselves by an 
oath to interpret the holy scriptures according to the 
universal exposition of the holy fathers; who never- 
theless understood those controverted texts quite 
contrary to what these modern doctors do. And 
from thence also do clearly appear the vanity and 
foolish certainty (so to speak) of Popish traditions; 
for if by the w ritings of the fathers, so called, the 
faith of the church of those ages may be demon- 
strited, it is clear they have departed from the 
fait^ of ♦he church of the first three ages in the point 
of swearing. Moreover, because not only Papists 



OF SALUTATIONS AND RECREATIONS. 545 

but also Lutherans and Calvinists^ and some others, 
do restrict the words of Christ and James^ I think 
it needful to make manifest the vain foundation 
upon which that presumption in this matter is 
built. 

§. XL First, They object. That Christ only forbids Object. 
these oaths that are made by creatures^ and things creat- 
ed; and they prove it thence, because he numbers 
some of these things. 

Secondly, M rash and vain oaths in familiar dis- 
courses ; because he saith^ Let your communication be 
yeajvea, and nay^ nay. 

To which I answer, First, That the law did for- Ans. 1. 
bid all oaths made by the creatures, as also all vain 
and rash oaths in our common discourses, com- 
manding. That men should only swear by the name 
of God, and that neither falsely nor rashly ; for that 
is to take his name in vain. 

Secondly, It is most evident that Christ forbids Ans. 2. 
somewhat that was permitted under the law^ to wit, 
to swear by the name of God, because it was not law- 7^^^"^^^^ 
ful for any man to s^wear but by God himself. And hLseif 
because he saith, Neither by heaven, because it is the ^^''chrfs? 
throne of God ; therefore he excludes all other oaths, 
even those which are made by God; for he saith, 
chap, xxiii. 22. He that shall swear by heaven, swear- 
eth by the throne of God, and by him that sitteth thereon : 
which is also to be understood of the rest. 

Lastly, That he might put the matter beyond all Ans. 3. 
controversy, he adds, JYeither by any other oath: 
therefore seeing to swear before the magistrate 
by God is an oath, it is here without doubt for- 
bidden. 

Secondly, They object, That by these tvords oaths Object. 
by God^s name cannot be forbidden, because the Heavenly 
Father hath commanded them; for the Father and the 
Son are one, which could not be, if the Son had forbid 
that which the Father commanded. 



546 PROPOSITION XV. 

Answ. I answer, They are indeed one, and cannot 
contradict one another: nevertheless the Father 
gave many things to the Jews for a time, because 

der the^oid ^^^^^i^* intirmity under the old covenant^ which had 

covenant, only a shadow of good things to come, not the 
very substance of things, until Christ should come, 
who was the substance, and by whose coming all 
these things vanished, to wit, sabbaths^ circumcision^ 
the paschal lamb : men used then sacrifices, who 
lived in controversies with God, and one with an- 
other, which all are abrogated in the coming of 
the Son, who is the Substance, Eternal Word, and 
Essential Oath and Amen, in whom the promises of 
God are Yea and Amen: who came that men might 
be redeemed out of strife, and might make an end 
of controversy. 

Object. Thirdly, They object, But all oaths are not cere- 
monies^ nor any part of the ceremonial law, 

Answ. I answer, Except it be shown to be an eternal, 
immutable, and moral precept, it withstands not; 

Tithes, &IC. neither are they of so old an origin as tithes^ and 

nowr " the offering of the first frnits of the ground, which 
by Abel and Cain were offered long before the cer- 
emonial law, or the use of oaths ; which, whatever 
may be alleged against it, were no doubt ceremo- 
w/aM^,and therefore no doubt unlawful now to be 
practised. 

Object. Fourthly, They object. That to swear by the name 
of God is a moral precept of continual duration, because 
it is marked with his essential and moral worship, Deut. 
vi. 1 3. and x. 20. Thou shalt fear the Lord thy God, 
and serve him alone : thou shalt cleave to him, and swear 
by his name, 

Answ. 1 answer. This proves not that it is a moral 
and eternal precept; for Moses adds that to all 
the precepts and ceremonies in several places; as 
Deut, X. 12, 13. saying. And noiv, Israel, what doth 
the Lord thy God require of thee, but to fear the Lord 
thy God, to walk in all his ways^ and to love him, and 



OP SALUTATIONS AND RECREATIONS. 547 

to serve the Lord thy God ivith all thy hearty and with 
all thy soul; to keep the comraandments of the Lord^ 
and his statutes^ which I command thee this day ? And 
chap. xiv. 23. the fear of the Lord is mentioned to- 
gether with the tithes. And so also Levit. xix. 2, 
3, 6. the sabbaths and regard to parents are men- 
tioned with swearing. 

Fifthlj, They object, That solemn oaths, which Object. 
God commanded, cannot be here forbidden by Christ; 
for he saith, that they come from evil: but these did not 
came from evil ; for God never commanded any thing 
thai was evil, or came from evil. 

I answer. There are things which are good Answ. 
because commanded, and evil because forbidden; 
other things are commanded because good, and 
forbidden because evil. As circumcision and oaths. Oaths are 
which were good, when and because they were clise for- 
commanded, and in no other respect; and again, ^^^^^^* 
when and because prohibited under the gospel, 
they are evil. 

And in all these Jewish constitutions, how^ever 
ceremonial, there was something of good, to wit, 
in their season, as prefiguring some good: as by 
circumcision, the purifications, and other things, the 
holiness of God was typified, and that the Israel- 
ites ought to be holy, as their God was holy. In 
the like manner oaths, under the shadows and cere- 
monies, signified the verity of God, his faithfulness 
and certainty; and therefore that we ought in all 
things to speak and witness the truth. But the ^eTo^e™ 
witness of truth was before all oaths, and remains oaths. 
when ail oaths are abolished; and this is the mo- 
rality of all oaths; and so long as men abide there- 
in, there is no necessity nor place for oaths^ as 
Polybius witnessed, who said, The use of oaths in 
judgment was rare among the ancients ; but by the grow- 
ing o/" perfidiousness, so grew also the use o/" oaths. 
To which agreeth Grotius, saying, j9n oath is only 
to be used as a medicine, in case of necessity : a solemn 
71 



548 PROPOSITION XV. 

Oaths sup. oath is not used but to supply defect. The lightness 

ply pre- ^ j w • • "^ ^ / t rr i ^ r 

supposed oj men., and their inconstancy., begot dijjidence; jor 
me^i's^ln-^ 2^/izc/fc Swearing was sought out as a remedy. Basil 
constancy, the Great saith, That Swearing is the effect of sin. 
And Ambrose., That oaths are only a condescendency 
for defect. Chrysostom saith, That an oath entered 
when evil grew., when men exercised their frauds^ 
when all foundations were overturned: that oaths 
took their beginning from the want of truth. These 
and the like are witnessed by many others with 
the fore-mentioned authors. But what need of 
testimonies, where the evidence of things speaks 
itself? For who will force another to swear^ of 
whom he is certainly persuaded that he abhors 
to lie in his words? And again, as Chrysostom 
and others say, For what end wilt thou force him 
to swear., whom thou believest not that he will speak 
the truth? 

§. XII. That then which was not from the be- 
ginning, which was of no use in the beginnings 
which had not its begijining first from the will 
of God, but from the work of the devil, occa- 
sioned from evil, to wit, from unfaithfulness., ^y^^g^ 
deceit; and which was at first only invented by 
man, as a mutual remedy of this evil, in which 
they called upon the names of their idols ; yea, 
that which, as Hierom, Chrysostom^ and others tes- 
tify, was given to the Israelites by God, as unto 
children, that they might abstain from the idola- 
trous oaths of the heathens., Jer. xii. 16. whatso- 
ever is so, is far from being a moral and eternal 
precept. And lastly., whatsoever by its profana- 
tion and abuse is polluted with sin, such as are 
abundantly the oaths of these times, by so often 
swearing and forswearing^ far differs from any ne- 
cessary and perpetual duty of a Christian: but 
oaths are so; therefore, &ic. 

Sixthly, They object, That God swore^ therefore 
to swear is good. 



OP SALUTATIONS AND RECREATIONS. 



549 



I answer with Jithanasius; Seeing it is certain it Answ. 
is proper in swearing to sivear hy another^ thence it ^^^\^^ 
appears^ that God^ to speak properly^ did never swear cmcDom, 
but only improperly : whence^ speaking to rhen^ he is 
said to swear, because those things which he speaks^ 
because of the certainty and immutability of his wilU 
are to be esteemed for oaths. Compare Psalm ex. 
4. where it is said, The Lord did swear, and it did 
not repent him, &rc. And / swore (saith he) by my- 
self: and this is not an oath ; for he did not swear by ^ears not 
another, which is the property of an oath, but by him- by another 
self Therefore God swears not according to the man- hLseif. 
ner of men, neither can we be induced from thence to 
swear. But let us so do and say, and show ourselves 
such by speaking and acting, that we need not an oath 
with those who hear us ; and let our words of them' 
selves have the testimony of truth: for so we shall plainly 
imitate God. 

Seventhly, They object, Christ did swear, and we Object. 
ought to imitate him. 

I answer, That Christ did not swear; and albeit Answ, 
he had sworn, being yet under the law, this would 
no ways oblige us under the gospel; as neither 
circumcision, or the celebration of the paschal lamb. 
Concerning which Hierom saith, Jill things agree ^'^^•^•^* 
not unto us, who are servants, that agreed unto our tract, i. 
Lord, &rc. The Lord swore as Lord, whom no man did ^P- ^• 
forbid to swear ; but unto us, that are servants, it is not 
lawful to swear, because we are forbidden by the law of 
our Lord. Yet, lest we should suffer scandal by his 
example, he hath not sworn, since he commanded us not 
to swear. 

Eighthly, They object, That Paul swore, and that Object 
often, Rom. i. 9. Phil. i. 8. saying. For God is my 
record. 2 Cor. xi. 10. j^s the truth of Christ is in 
me. 2 Cor. i. 23. / call God for a record upon my 
soul. I speak the truth in Christ, I lie not, Rom. ix. 1. 
Behold^ before God I lie not^ Gal. i. 20, and so re- 



550 PROPOSITION XV. 

quires oaths of others. I obtest thee (saith he) before 
God and our Lord Jesus Christ, 1 Thess. v. 27. / 
charge you by the Lord^ that this epistle be read to all 
the brethren. But Paul would not have done 50, if all 
manner of oaths had been forbidden by Christ, ivhosc 
apostle he was. 

Answ. To all which I answer, First, That the using of 
such forms of speaking is neither swearing, nor 
so esteemed by our adversaries. For when upon 
occasion, in matters of great moment, we have 
said. We speak the truth in the fear of God, and be- 
fore him, who is our ivitness, and the searcher of our 
hearts, adding such kind of serious attestations, 
which we never refused in matters of conse- 

The cere- quence ; nevertheless an oath hath moreover been 

an oath, required of us, with the ceremony of putting our 
hands upon the book, the kissing of it, the lift- 
ing up of the hand or fingers, together with this 
common form of imprecation, So help me God; or, 
so truly let the Lord God Almighty help me. Sec- 
ondly, This contradicts the opinion of our adver- 
saries, because that Paul was neither before a 
magistrate that was requiring an oath of him, 
nor did he himself administer the office of a mag- 
istrate, as offering an oath to any other. Thirdly, 
The question is not what Paul or Peter did, but 
what their and our Master taught to be done; 
and \i Paul did sivear, (yvlnch. we believe not,) he 
had sinned against the command of Christ, even 
according to their own opinion, because he swore 
not before a magistrate, but in an epistle to his 
brethren. 

Object. Ninthly, They object, Isa. Ixv. 16. where, speak- 
ing of the evangelical times, he saith, That he who 
blesseth himself in the earth, shall bless himself in the God 
of truth ; and he that swear eth in the earth, shall swear 
by the God of truth; because the former troubles are for- 
gotten^ and because they are hid from mine eyes. For be- 



OF SALUTATIONS AND RECREATIONS. 



551 



hold I create new heavens^ and a new earth. Therefore in 
these times we ought to swear by the 7iame of the Lord. 

I answer, It is ordinary for the prophets to Answ. 
express the greatest duties of evangelical times in 
mosaical terms, as appears among others from 
Jer. xxxi. 38, 39, 40. Ezek. xxxvi. 25, and 40. 
and Isa. xlv. 23. I have sworn by myself that unto 
me every knee shall bow^ every tongue shall swear. 
Where the righteousness of the new Jerusalem^ 
the purity of the gospel with its spiritual worship^ 
and the profession of the name of Christ., are ex- 
pressed under forms of speaking used to the old 
Jerusalem under the washings of the law, under 
the names of ceremonies, the temple, services, 
sacrifices, oaths, &c. Yea, that which the prophet shearing 

1 1 ' r • 1 1 n 7 • ** express- 

speaks here oi swearings the apostle ram inter- edbycon- 

prets expressly of confessing., saying, Rom. xiv. 11. d^ej^'Jlfe""^" 
For it is written^ As I live., saith the Lord, every knee gospel. 
shall bow to me, and every tongue shall confess to God: 
which being rightly considered, none can be ig- 
norant but these words which the prophet writes 
under the law, when the ceremonial oaths were 
in use, to wit. Every tongue shall sivear, were by 
the apostle, being under the gospel, when those 
oaths became abolished, expressed by Every tongue 
shall confess. 

Tenthly, They object. But the apostle Paul ap- Object 
proves oaths used among men, when he writes, Heb. 
vi. 16. For men verily sivear by the greater, and an 
oath for confirmation is to them an end of all strife. 
But there are as many contests, fallacies^ and differences 
at this time as there ever were ; therefore the necessity 
of oaths doth yet remain. 

I answer; The apostle tells indeed in this Answ. 
place what men at that time did, who lived in 
controversies and incredulity; not what they 
ought to have done, nor what the saints did, who 
were redeemed from strife and incredulity and 



552 



PROPOSITION XV, 



had come to Christ, the Truth and Amen of God. 
Moreover, he only alludes to a certain custom 
usual among men, that he might express the firm- 
ness of the divine promise^ in order to excite in 
the saints so much the more confidence in God 
promising to them; not that he might instigate 
them to swear against the law of God, or confirm 
them in that; no, not at all: for neither doth 
1 Cor. ix. 24. teach Christians the vain races, 
whereby men oftentimes, even to the destruction 
of their bodies, are wearied to obtain a corrupt- 
ible prize; so neither doth Christ, who is the 
Prince of Peace^ teach his disciples to fight, albeit 
he takes notice, Luke xiv, 31. what it behoveth 
such kings to do who are accustomed to fight, as 
prudent warriors therein. Secondly., as to what 
pertains to contests^ perfidies., and diffidences among 
men, which our adversaries affirm to have grown 
to such a height, that swearing is at present as 
Deceit ncccssarv as ever, that we deny not at all: for 

among the ii-i • /ii i 

false, not wc scc, and daily experience teachetn us, that 
nifJlf^L. all manner of deceit and malice doth increase 

Christians. ■» n ■* /-ti • • 

among worldly men and false Christians; but not 
among true Christians. But because men cannot 
trust one another, and therefore require oaths 
one of another, it w^ill not therefore follow that 
true Christians ought to do so, whom Christ has 
brought to faithfulness and honesty, as well to- 
wards God as one towards another, and therefore 
has delivered them from contests^ perfidies., and con- 
sequently fronj oaths. 
Object. Eleventhly, They object, We grant., that among 
true Christians there is not need of oaths ; but by what 
means shall we infallibly know them? It will follow 
then that oaths are at present needful^ and that it is 
lawful for Christians to swear; to wit., that such may 
be satisfied who will not acknowledge this and the other 
man to be a Christian, 



OP SALUTATIONS AND RECREATIONS. 553 

I answer, It is no ways lawful for a Christian Answ. 
to swear^ whom Christ has called to his essen- 
tial truth, which was before all oaihs^ forbid- J^7o?e^" 
ding him to swear; and on the contrary, com- oaths. 
manding him to speak the truth in all things, 
to the honour of Christ who called him; that 
it may appear that the words of his disciples 
may be as truly believed as the oaths of all the 
worldly men. Neither is it lawful for them to be 
unfaithful in this, that they may please others, 
or that they may avoid their hurt: for thus the 
primitive Christians for some ages remained faith- 
ful, who being required to swear, did unani- 
mously answer, I am a Christian, I do not swear. 
What shall I say of the heathens, some of whom 
arrived to that degree ? For Diodorus Siculus Heathen 
relates, lib. 16. That the giving of the Right-hand niesa- 
was, among the Persians, a sign of speaking the ^^^^ 
truth. And the Scythians, as Qu. Curtius relates, 
said in their conferences with Alexander the 
Great, Think not that the Scythians confirm their 
friendship by swearing; they swear by keeping their 
promises. StoboRus, Serm. 3. relates. That Solon 
said, ^ good man ought to be in that estimation that 
he need not an oath; because it is to be reputed a 
lessening of his honour if he be forced to swear. Py- 
thagoras, in his oration, among other things hath 
this maxim, as that which concerns the adminis- 
tration of the commonwealth : Let no man call God 
to witness by an oath, no not in judgment; but let every 
man so accustom himself to speak, that he may become 
worthy to be trusted even without an oath. Basil the 
Great commends Clinias a heathen, That he had 
rather pay three talenh, which are about three thou- 
sand pounds, than swear. Socrates, as Stobceus re- 
lates, Serm. 14. had this sentence. The duty of 
good men requires that they show to the world that 
their manners and actions are more firm than oaths: 



654 



PROPOSITION XV. 



The same was the judgment of Isocrates, Plato 
also stood against oaths in his judgment de Leg. 
12. Quintilianus takes notice, That it was of old a 
kind of infamy., if any was desired to swear ; but to 
require an oath of a nobleman^ was like an examining 
him by the hangman. The Emperor Marcus Aure- 
lius Antoninus saith, in his description of a good 
man, Such is his integrity, that he needs not an oath. 
So also some Jews did witness, as Grotius relates 
out of Maimonides, It is best for a man to abstain 
from all oaths. The Essenes., as Philo Judceus re- 
lates, did esteem their words more firm than oaths; 
and oaths were esteemed among them as needless things. 
And Philo himself, speaking of the third com- 
mandment, explains his mind thus, viz. It were 
better altogether not to swear., but to be accustomed 
always to speak the truth., that naked words might have 
the strength of an oath. And elsewhere he saith, 
It is more agreeable to natural reason altogether to ab- 
stain from swearing ; persuading. That whatsoever a 
good man saith may be equivalent with an oath. 
rotate?' Who then needs further to doubt, but that 
by^christ. since Christ would have his disciples attain the 
highest pitch of perfection, he abrogated oaths., 
as a rudiment of infirmity, and in place thereof 
established the use of truth? Who can now any 
more think that the holy martyrs and ancient fa- 
thers of the first three hundred years, and many 
others since that time, have so opposed them- 
selves to oaths., that they might only rebuke vain 
and rash oaths by the creatures, or heathen idols, 
which were also prohibited under the mosaical 
law; and not also swearing by the true God, in 
truth and righteousness, which was there com- 
manded ? as Poly carpus., Justin Martyr, Apolog. 2. 
and many martyrs, as Eusebius relates. TertuUian, 
in his Apol. cap. 32.. ad Scap. cap. 1. of Idolatry, 
cap. 11. Clem,» Alexandrinm^ Strom, lib. 7. Origen^ 



OP SALUTATIONS AND RECREATIONS. 555 

in Mat. Tract. 25. Cypriams, lib. 3. Jthanasius,'^^^}'''^'' 

T-\ • • r>\ ' ' TT'i ' • TV* i. monies of 

m pass. & cruc. Domini Christi. Htlanus in Mat. v. the fathers 
34. Basilius Magn. in Psalm xiv. Greg. JVyssenus o|ti°^and 
in Cant. Orat. 13. Greg. JYazianzenus in dialog, swearing. 
contra juramenta. Epiphanius adversus heres. lib. 
1. Ambros. de. Virg. lib. 3. Idem in Mat. v. Cry- 
jo^^om in Genes, homil. 15. Idem homil. in Act. 
Apost. cap. 3. Hieronimus Epistol. lib. part 3. Ep. 2. 
Idem in Zech. lib. 2. cap. 8. Idem in Mat. lib. 1. cap. 
5. Augustinus de serm. Dom. serm. 28. Cyrillus in Jer. 
iv. Theodoretus in Deut. vi. Isidorus Pelusiota Ep. lib, 
1. Epist. 155. Ckromatius mM?Li. v. Johannes Da- 
mascenus^ lib. 3. cap. 16. Cassiodorus in Psalm xciv. 
Isidorus Hispalensis^ cap. 31. Antiochus in Pandect, 
script, horn. 62. Beda in Jac. v. Haimo in Apoc. 
Amhrosius Ansberttis in Apoc. Theophyladus in Mat. 
V. Paschasius Radbertus in Mat. v. Otho BrnnsfeU 
sins in Mat. v. Druthmarus in Mat. v. Euthymius 
Eugubinus Bibliotheca vet. patr. in Mat. v. (Ecu-' 
menius in Jac. cap. v. ver. 12. Anselmus in Mat. v. 
the Waldenses., Wickliff^ Erasmus., in Mat. v. and in 
Jac. V. Who can read these places and doubt of 
their sense in this matter .f* And who, beheving 
that they were against all oaths., can bring so great 
an indignity to the name of Christ, as to seek to 
subject again his followers to so great an indig- 
nity.'^ Is it not rather time that all good men 
should labour to remove this abuse and infamy 
from Christians? 

Lastly, They object. This will bring in fraud and Object 
confusion; for impostors will counterfeit probity^ and 
umer the benefit of this dispensation will lie without 
fear of punishment. 

I answer. There are two things which oblige Answ. 
a man to speak the truth : First, Either the fear of 
God in his heart, and love of truth ; for where this 
is, there is no need of oaths to speak the truth; or, 
Secondly^ The fear of punishment from the judge. 

72 



356 PROPOSITION XV. 

i^hm^T 'I'^^^'^^^^r® ^^t there be the same, or rather greater 
liars. punishment appointed to those who pretend so 
great truth in words, and so great simplicity in 
heart that they cannot lie, and so great reverence 
towards the law of Christ, that for conscience' 
sake they deny to swear in any wise, if they fail; 
and so there shall be the same good order, yea, 
greater security against deceivers, as \i oaths were 
continued; and also, by that more severe punish- 
ment, to which these false dissemblers shall be 
liable. Hence wicked men shall be more terri- 
fied, and good men delivered from all oppres- 
sion, both in their liberty and goods : for which 
respect to tender consciences^ God hath often a 
regard to magistrates and their state, as a thing 
most acceptable to him. But if any can further 
doubt of this thing, to wit, if without confusion it 
can be practised in the commonwealth, let him 
The Uni- consider the state of the United JYether lands, and 
«iandsin. ^® shall sec the good effect of it: for there, be- 
itanced. cause of the great number of merchants more 
than in any other place, there is most frequent 
occasion for this thing; and though the number 
of those that are of this mind be considerable, to 
whom the states these hundred years have conde- 
scended, and yet daily condescend, yet neverthe- 
less there has nothing of prejudice followed there- 
upon to the commonwealth, government, or good 
order; but rather great advantage to trade, and 
so to the commonwealth. 

§. XIII. Sixthly, The last thing to be considered, 
is revenge and war, an evil as opposite and con- 
trary to the Spirit and doctrine of Christ as 
light to darkness. For, as is manifest by what is 
said, through contempt of Christ's law the whole 
world is filled with various oaths, cursings, blasphe- 
mous profanations, and horrid perjuries ; so likewise, 
through contempt of the same law, the world is 



OP SALUTATIONS AND RECREATIONS. 557 

filled with violence^ oppression^ murders^ ravishing of f^J®^!® 
women and virgins^ spoilings, depredations^ burnings^ contrary 
devastations., and all manner of lasciviousness and *° <^hrist 
cruelty: so that it is strange that men, made after 
the image of God, should have so much degene- 
rated, that they rather bear the image and nature 
of roaring lions, tearing tigers, devouring wolves, 
and raging boars, than of rational creatures en- 
dued with reason. And is it not yet much more 
admirable, that this horrid monster should find 
place, and be fomented, among those men that 
profess themselves disciples of our peaceable Lord 
and master Jesus Christ, who by excellency is call- « 

ed the Prince of Peace, and hath expressly pro- j 

hibited his children all violence; and on the con- 
trary, commanded them, that, according to his \ 
example, they should follow patience, charity, 
forbearance, and other virtues worthy of a Chris- 
tian ? 

Hear then what this great prophet saith, whom 
every soul is commanded to hear, under the pain 
of being cut off. Mat. v. from verse 38. to the end 
of the chapter. For thus he saith : Ye have heard f^Y^^^p 
that it hath been said, An eye for an eye, and a tooth by chrTst. 
for a tooth: But I say unto you, That ye resist not 
evil; but whosoever shall smite thee on thy right cheeky 
turn to him the other also. And if any man will sue 
thee at the law, and take away thy coat, let him have 
thy cloak also. And whosoever shall compel thee to go 
a mile, go with him twain. Give to him that asketh 
thee ; and from him that would borrow of thee, turn not 
thou away. Ye have heard that it has been said, Thou 
shall love thy neighbour, and hate thine enemy : but I 
say unto you. Love your enemies, bless them that curse 
you, do good to them that hate you, and pray for them 
which despitefully use you, and persecute you, that ye 
may be the children of your Father which is in heaven. 
For he maketh his sun to rise on the evil and on the 



55S PROPOSITION XV. 

good^ and sendeth rain on the just and on tJie unjust. For 
if ye love them which love you^ what reward have ye? 
Do not even the Publicans the same? And if ye salute 
your brethren only^ what do you more than others ? Do 
not even the Publicans so ? Be ye therefore perfect^ 
even as your Father which is in heaven is perfect, 
^?ch^^t These words, with respect to revenge^ as the 
more per- formcr in the case of swearings do forbid some 
that!lr° things, which in time past were lawful to the 
Moses. Jews, considering their condition and dispensa- 
tion; and command unto such as will be the dis- 
ciples of Christ, a more perfect, eminent, and full 
signification of charity, as also patience and suf- 
fering, than was required of them in that time, 
state, and dispensation by the law of Moses. This 
is not only the judgment of most, if not all, the 
ancient fathers, so called, of the first three hundred 
years after Christ, but also of many others, and in 
general of all those whohave rightly understood and 
propagated the law of Christ concerning swearing, 
as appears from Justin Martyr in Dialog, cum 
Try ph. ejusdemque Apolog. 2. Item ad Zenam. 
nfefTthe ^^^'^"^- ^^ Coroua Militis. It. Apolog. cap. 21. 
fathers ^ and 37. It. lib. de Idolol. cap. 17, 18, 19. It. ad 
fi?hUng. Scapulam. cap. 1. It. ad versus Jiid. cap. 7, and 9. 
It. adv. Gnost. cap. 13. It. ad Marc. cap. 4. It. 
lib. de Patientia c. 6, 10. Orig. cont. Celsum, lib. 
3, 5, 8. It. in Josuam hom. 12. cap. 9. It. in Mat. 
cap. 26. Tract. 35. Cyp. Epist. 56. It. ad Cornel. 
Lactan. de just. lib. 5. c. 18. lib. 6. c, 20. Ambr. in 
Luc. xxii. Chrysost. in Mat. v. hom. 1 8. It. in Mat. 
xxvi. hom. 85. It. lib. 2. de Sacerdotio. It. in 1 Cor. 
xiii. Chromat. in Mat. v. Hierom, ad Ocean. It. lib. 
Epist. p. 3. Tom. 1. Ep. 2. Athan. de Inc. Verb. 
Dei. Cyrill. Alex. lib. 1 1 . in Johan. cap. xxv. 26. 
Yea, Augustine, although he vary much in this mat- 
ter, notwithstanding in these places he did con- 
demn /o"/i^m^, Epist. 158, 159, 160. It. ad Judices, 



OF SALUTATIONS AND RECREATIONS^ 559 

Epist. 203. It. ad Dariura, k lib. 21. It. ad Faus- 
tum. cap. 76. lib. 22. de Civit. ad Marc. cap. 6. as 
Sylburgius relates. Euthym. in Mat. xxvi. and many 
others of this age. Erasmus in Luc. cap. 3. & 22. 
Ludov. Vives in Introduc. ad Sap. /. Ferus, lib. 4. 
Comment, in Mat. vii. & Luc. xxii. 

From hence it appears, that there is so great a Jf chdlt^ 
connexion betwixt these two precepts of Christy intheNew 
that as they were uttered and commanded by him are'^^I^-"^ 
at one and the same time, so the same Avay they concUe- 
were received by men of all ages, not only in the perse^c^u- 
first promulgation by the little number of the dis- tion, wars, 
ciples, but also after the Christians increased in ^ '"^ 
the first three hundred years. Even so in the 
apostacy^ the one w as not left and rejected without 
the other; and now again in the restitution^ and 
renewed preaching of the eternal gospel^ they are 
acknowledged as eternal and unchangeable laws, 
properly belonging to the evangelical state and per- 
fection thereof; from which if any withdraw, he 
falls short of the perfection of a Christian man. 

And truly the words are so clear in themselves, 
that, in my judgment, they need no illustration to 
explain their sense: for it is as easy to reconcile 
the greatest contradictions, as these laws of our 
Lord Jesus Christ with the wicked practices of 
wars; for they are plainly inconsistent. Whoever 
can reconcile this, Resist not evil., with resist violence 
by force; again. Give also thy other cheek., with strike 
again; also Love thine enemies., with spoil them» make 
a prey of them^ pursue them with fire and sword; or, 
Pray for those that persecute you., and those that calum^ 
niate you., wMh persecute them by fines ^ imprisonments^ 
and death itself; and not only such as do not per- 
secute you., but who heartily seek and desire your eter- 
nal and temporal welfare : whoever, I say, can find a 
means to reconcile these things, may be supposed 
also to have found a way to reconcile God with 



.%0 



PROPOSITION XV. 



the deviL Christ with Antichrist^ light with darkness^ 
and good with evil. But if this be impossible, as 
indeed it is, so will also the other be impossible; 
and men do but deceive themselves and others, 
while they boldly adventure to establish such ab- 
surd and impossible things. 

§. XIV. Nevertheless because some^ perhaps 
through inadvertency^ and by the force of custom 
and tradition^ do transgress this command of Christy 
I shall briefly show how much war doth contra- 
dict this precept, and how much they are incon- 
sistent with one another; and consequently, that 
war is no ways lawful to such as will be the disciples of 
Christ. For, 

Mat. V. 43. First, Christ commands. That we should love our 
enemies; but war, on the contrary, teacheth us to 
hate and destroy them. 

Eph.vi.i2 Secondly, The apostle saith. That we war not 
after the fleshy and that we fight not with flesh and 
blood; but outward war is according to the flesh, 
and against flesh and blood; for the shedding of 
the one, and destroying of the other. 

lCor.x.4. Thirdly, The apostle saith. That the weapons of 
our warfare are not carnal, but spiritual; but the 
weapons of outward w^arfare are carnal, such as 
cannon, muskets, spears, swords, &c. of which 
there is no mention in the armour described by 
Paul 

jamefir.i. Fourthly, Because James testifies, That wars 

Gal. V. 24. ^^^ strifes come from the lusts j which war in the mem* 
hers of carnal men; but Christians, that is, those 
that are truly saints, have crucified the flesh., with its 
affectims and lusts ; therefore they cannot indulge 
them by waging war. 

i«a.n.4. Fifthly, Because the prophets Isaiah and Micah 

^'*^* * have expressly prophesied, That in the m^ountain of 

the house of the Lord, Christ shall judge the nations^ 

and then they shall beat their swords into plough- 



OP SALUTATIONS AND RECREATIONS. 561 

shares^ See. And the ancient fathers of the first three chiTSs 
hundred years after Christ did affirm these proph- most a- 
ecies to be fulfilled in the Christians of their times, ^^''^f ^'^**™ 
who were most averse from war; concerning 
which Justin Martyr, Tertullian, and others may 
be seen: which need not seem strange to any, 
since Philo Judceus abundantly testifies of the Es- 
senes, That there was none found among them that 
would make instruments of war. But how much more 
did Jesus come, that he might keep his followers 
from fighting, and might bring them to patience and 
charity ? 

Sixthly, Because the prophet foretold, That isa.Uv.24. 
there should none hurt nor kill in all the holy mountain 
of the Lord; but outward war is appointed for 
killing and destroying. 

Seventhly, Because Christ said, That his king- Joh? 
dom is not of this world, and therefore that his ser- 
vants shall not fight; therefore those that fight are 
not his disciples nor servants. 

Eighthly, Because he reproved Peter for the Mat. 
use of the sword saying, Put up again thy sword into ^^^''^ • 
his place : for all they that take the sword, shall perish 
with the sword. Concerning which Tertullian speaks 
well, lib. de Idol. How shall he fight in peace without 
a sword, which the Lord did take away f For although 
soldiers came to John, and received a form of observa- 
tion ; if also the centurion believed afterwards, he dis- 
armed every soldier in disarming of Peter. Idem, de 
Coron. Mil. asketh. Shall it be lawful to use the sword, 
the Lord saying, That he that useth the sword, shall 
perish by the sword? 

Ninthly, Because the apostle admonisheth Chris- Rom. 
tians. That they defend not themselves, neither revenge *"* * 
hy rendering evil for evil; but give place unto wrath, 
because vengeance is the Lord^s. Be not overcome of 
evil, but overcome evil with good. If thine enemy hun- 
ger^ feed him; if he thirst, give him drink. But war 



562 



PROPOSITION XV. 



Mark 
viii. 54. 



Obj.4. 
Answ. 



Israelites 
going to 
war inqui- 
red of the 
oracle of 
God. 



Some 
things per- 
mitted in 
the Old 
Testament 
because of 
hardness 
of heart. 



throughout teacheth and enjoineth the quite con- 
trary. 

Tenthly, Because Christ calls his children to hear 
his cross, not to crucify or kill others ; to patience, not 
to revenge ; to truth and simplicity, not to fraudulent 
stratagems of ivar, or to play the sycophant, which 
John himself forbids; to flee the glory of this tvorld, 
not to acquire it by warlike endeavours; therefore 
war is altogether contrary unto the law and Spirit 
of Christ. 

§. XV. But they object, That it is lawful to war^ 
because Abraham did war before the giving of the law, 
and the Israelites after the giving of the law. 

I answer as before, 1. That Abraham offered 
sacrifices at that time, and circumcised the males; 
which nevertheless are not lawful for us under 
the gospel. 

2. That neither defensive nor offensive war w^as 
lawful to the Israelites of their own will, or by their 
own counsel or conduct; but they were obliged 
at all times, if they would be successful, first to 
inquire of the oracle of God. 

3. That their wars against the wricked nations 
were a figure of the inward war of the true Chris- 
tians against their spiritual enemies, in which we 
overcome the devil, the world, and the flesh. 

4. Something is expressly forbidden by Christ, 
Mat. V. 38, &LC. which was granted to the Jews in 
their time, because of their hardness; and on the 
contrary, we are commanded that singular pa- 
tience and exercise of love which ./Ifo^c^ com- 
manded not to his disciples. From whence Ter- 
tullian saith well against Marc. Christ truly teacheth 
a new patience, even forbidding the revenge of an injury, 
which was permitted by the Creator. And hb. de pa- 
tien. The law finds more than it lost, by Chrisfs 
saying. Love your enemies. And in the time of Clem. 
Alex. Christians were so far from wars, that he 



OP SALUTATIONS AND RECREATIONS. 563 

testified that thej had no marks or signs of vio- 
lence among them, saying, Neither are the faces of 
idols to be painted^ to which so much as to regard is for- 
bidden: neither sivord nor bow to them that follow peace ; 
nor cups to them icho are moderate and temperate^ as 
Sjlvius Disc, de Rev. Belg. 

Secondly, They object, That defence is of natural Object 
rights and that religion destroys not nature. 

I answer, Be it so; but to obey God, and com- Answ. 
mend ourselves to him in faith and patience, is 
not to destroy nature, but to exalt and perfect it; 
to wit, to elevate it from the natural to the super- 
natural life, by Christ living therein, and comfort- 
ing it, that it may do all things, and be rendered 
more than conqueror. 

Thirdly, They object. That John did not abrogate Object. 
or condemn war, when the soldiers came unto him. 

I answer, What then? The question is not con- Answ. 
cerning Johi's doctrine, but Christ's, whose disci- 
ples we are, not John'^s : for Christ, and not John, is 
that prophet whom we ought all to hear. And 
although Clirist said. That a greater than John the ^}}^^ 
baptist was not among men born of ivomen, yet he adds, 
That the least in the kingdom of God is greater than he. 
But what was John's answer, that we may see if it 
can justify the soldiers of this time? For if it be 
narrowly observed, it will appear, that what he 
proposeth to soldiers doth manifestly forbid them 
that employment; for he commands them not to do Luke 
violence to any man. nor to defraud any man ; but that '"• ^*' 
they be content with their wages. Consider then what 
he dischargeth to soldiers, viz. Not to use violence 
or deceit against any; which being removed, let 
any toll how soldiers can war? For are not crafty 
violence, and injustice, three properties of ivar, and 
the natur^il consequences oi battles? 

Fourthly, They object, That Cornelius, and that Object. 
centurion of whom there is tnention made Mat. viii. 5. 
73 



564 PROPOSITION XV. 

were soldiers, and there is no mention that they laid down 
their military employments^ 
Answ. I answer, Neitner read we that they continued 
in them. But it is most probable that if they con- 
tinued in the doctrine of Christ, (and we read not 
any where of their falling from the faith,) that they 
did not continue in them; especially if we con- 
sider, that two or three ages afterwards Christians 
altogether rejected war, or at least a long while 
after that time, if the emperor Marc. Aurel Anton, 
be to be credited, who writes thus : — I prayed to 
my country gods ; but when I was neglected by them, 
and observed myself pressed by the enemy, considering 
the fewness of my forces, I called to one, and entreated 
Christians fhose who with us are called Christians, and I found a 
that iiid great number of them; and I forced them with threats, 
not war. ichich ought not to have been, because afterwards I knew 
their strength and force : therefore they betook them- 
selves neither to the use of darts nor trumpets, 
for they use not so to do, for the cause and name of their 
God, which they bear in their consciences: and this 
was done about an hundred and sixty years after 
Christ. To this add those words, which in Jus- 
tin Martyr the Christians answer, « tSo7^(i^^ev rolg 
ix^otg, that is. We fight not with our enemies. And 
moreover the answer oi Martin to Julian the apos- 
tate, related by Sulpitius Severus, I am a soldier of 
Christ, therefore I cannot fight; which was three 
hundred years after Christ. It is not therefore 
probable that they continued in warlike employ- 
ments. How then are Vincentius Lyrinensis and the 
Papists consistent with their maxim. That which 
always, every where, and by all was received, Src. And 
what becomes of the priests, with their oath. That 
they neither ought nor will interpret the scripture but ac- 
cording to the universal consent of the fathers, so call- 
ed ? For it is as easy to obscure the sun at mid-day, as 
to deny that the primitive Christians renounced all 
' revenge and war. 



OP SALUTATIONS AND RECREATIONS. 565 



And although this thing be so much known, yet 
it is as well known that almost all the modern 
sects live in the neglect and contempt of this law 
of Christ, and likewise oppress others, who in this 
agree not with them for conscience' sake towards 
God: even as we have suflfered much in our coun- JJ^J^^^^* 
try, because we neither could ourselves bear arms^ nor not bear- 
send others in ourplace^ nor give our money for the buy- ^^^^^^' 
ing of drums ^ standards^ and other military attire. And fasting &, 
lastly, Because we could not hold our doors ^ windows^ foTvlcfory. 
and shops close^ for conscience'^ sake^ upon such days as 
fasts and prayers were appointed^ to desire a blessing 
upon^ and success for^ the arms of the kingdom or com- 
monwealth under which we live ; neither give thanks for 
the victories acquired by the effusion of much blood. By 
which forcing of the conscience, they would have 
constrained our brethren, living in divers king- 
doms at war together, to have implored our God 
for contrary and contradictory things, and conse- 
quently impossible; for it is impossible that two 
parties fighting together, should both obtain the 
victory. And because we cannot concur with 
them in this confusion, therefore we are subject 
to persecution. Yea, and others, who with us do 
witness that the use of arms is unlawful to Chris- 
tians^ do look asquint upon us: but which of us 
two do most faithfully observe this testimony 
against arms ? Either they, who at certain times, 
at the magistrate's order, do close up their shops 
and houses, and meet in their assembly, praying 
for the prosperity of their arms, or giving thanks 
for some victory or other, whereby they make 
themselves like to those that approve wars and 
fighting; or we, who cannot do these things for the 
same cause of conscience, lest we should de- 
stroy, by our works, what we establish in words, 
we shall leave to the judgment of all prudent 
men. 



566 PROPOSITION XV. 

Object. Fifthly, They object, That Christ, Luke xxii. 36. 
speaking to his disciples^ commands them, That he that 
then had not a sword, should sell his coat, and buy a sword; 
therefore, say they, arms are lawful. 

Answ. I answer, Some indeed understand this of the 
outward sword, nevertheless regarding only that 
occasion; otherwise judging, that Christians are 
prohibited wars under the gospel. Among which is 
Ambrose, who upon this place speaks thus : O Lord! 
why commandest thou me to buy a sword, who forbid- 
dest me to smite ivith it? IVhy commandest thou me to 
have it, whom thou prohibitest to draw it? Unless per- 
haps a defence be prepared^ not a necessary revenge ; and 

Peter of- that I may seem to have been able to revenge, but that I 

^^^^•aT^ tvould not. For the law forbids me to smite acrain : and 
therefore perhaps he said to Peter, offering two swords, 
[It is enough,] as if it had been lawful until the gospel- 
times^ that in the law there might be a learning of equity, 
hut in the gospel a perfection of goodness. Others 
judge Christ to have spoken here mystically, and 
not according to the letter; as Origen upon Mat. 
xix. saying, If any looking to the letter and not under- 
standing the will of the icords, shall sell his bodily gar- 
ment, and buy a sword, taking the words of Christ con- 
trary to his will, he shall perish; but concerning which 
sword he speaks, is not proper here to mention. And 
truly when we consider the answer of the disci- 
' pies. Master, behold here are two swords ; understand- 
ing it of outward swords; and again Christ's an- 
swer. It is enough; it seems that Christ would not 
that the rest, who had not swords, (for they had 
only two swords,) should sell their coats, and buy 
an outward sword. Who can think that, matters 
standing thus, he should have said,Tw;o wereenough? 
But however, it is sufficient that the use of arms is 
unlawful under the gospel. 

Object. Sixthly, They object, That the scriptures and old 
fathers^ so called, did only prohibit private revenge^ 



OP SALUTATIONS AND RECREATIONS. 567 

not the use of arms for the defence of our country^ body^ 
wives^ children^ and goods^ when the magistrate com- 
mands it, seeing the magistrate ought to be obeyed; 
therefore althoiigh it be not lawful for private men to 
do it of themselves, nevertheless they are bound to do it 
by the command of the magistrate. 

1 answer, If the magistrate be truly a Christian, Answ. 
or desires to be so, he ought himself, in the first ^^^"'j^^.^^" J 

place, to obey the command of his master, saying, trates 
Love your enemies, $fc. and then he could not com- o^fy^he i 

mand us to kill them; but if he be not a true Chris- command 1 

tian, then ought we to obey our Lord and King, ^a^ster"^ 
Jesus Christ, whom he ought also to obey: for in Christ. j 

the kingdom of Christ all ought to submit to his j 

laws, from the highest to the lowest, that is, from • 

the king to the beggar, and from Ccesar to the Clown. ' 

But alas ! where shall we find such an obedience? 'I 

O desperate fall! concerning which Ludov. ^^^- ^^^alnlt^^^ ^ 

writes well, lib. de con. vit. Christ, sub. Turc. by rela- arms. 
lion ofFredericus Sylvius, Disc, de Revol. Belg. p. 85. ^ 

The prince entered into the church, not as a true and plain ] 

Christian, which had indeed been most happy and desir- 
able ; but he brought in with him his nobility, his hon- 
ours, his ARMS, his ensigns, his triumphs, his haugh- 
tiness, his pride, his superciliousness ; that is, he came 
into the house of Christ, accompanied with the devil; 
and which could no ways be done, he woidd hove joined 
two houses and two cities together, God's and the deviVs, 
which could no more be done than Rome and Con- 
stantinople, which are distant by so long a tract both 
of sea and land. (What communion, saith Paul, is 
there betwixt Christ and Belial ?) Their zeal cooled 
by degrees, their faith decreased, their whole piety de- 
generated; instead whereof ive make now use of shad- 
ows and images, and, as he saith, I would ive could but 
retain these. Thus far Vives. But lastly, as to what 
relates to this thing, since nothing seems more 
contrary to man's nature, and seeing of all things 



568 



PROPOSITION XV, 



the defence of one's self seems most tolerable, as 
it is most hard to men, so it is the most perfect part 
of the Christian religion, as that wherein the de- 
nial of self diudi entire confidence in Goc? doth most ap- 
pear; and therefore Christ and his apostles left 
Xn^ihT' "^ hereof a most perfect example. As to what 
present pclatcs to the present magistrates of the Christian 
tJaSs'of '^orld^ albeit we deny them not altogether the 
the Chris- name of Christians^ because of the public profes- 

tian world. • ,, , /.Vn,., . ^ ..i. 

sion they make of Chrisfs nanie^ yet we may boldly 
affirm, that they are far from the perfection of the 
Christian religion; because in the state in which 
they are, (as in many places before I have largely 
observed,) they have not come to the pure dispen- 
sation of the gospel. And therefore, while they 
are in that condition, we shall not say. That war^ 
undertaken upon a just occasion, is altogether 
unlawful to them. For even as circumcision and 
the other ceremonies were for a season permitted 
to the Jeivs^ not because they were either neces- 
sary of themselves, or lawful at that time, after 
the resurrection of Christ, but because that Spirit 
was not yet raised up in them, whereby they could 
be delivered from such rudiments ; so the pres- 
ent confessors of the Christian iiame, who are yet 
in the mixture, and not in the patient suffering 
spirit, are not yet fitted for this form of Chris- 
tianity, and therefore cannot be undefending them- 
selves until they attain that perfection. But for 
such whom Christ has brought hither, it is not 
lawful to defend themselves by arms^ but they 
ought over all to trust to the Lord. 
citsiSr §• ^^I-^ut Lastly, to conclude, If to give and 
receive flattering titles, which are not used be- 
cause of the virtues inherent in the persons, but 
are for the most part bestowed by wicked men up- 
on such as themselves ; if to bow, scrape, and cringe 
to one another ; if at every time to call themselves 



OF SALUTATIONS AND RECREATIONS. 569 

each other's humble servant^ and that most frequent- 
ly without any design of real service ; if this be the 
honour that comes from God, and not the honour 
that is from below, then indeed our adversaries 
may be said to be believers, and we condemned as 
proud and stubborn, in denying all these things. 

But if with Mordecau to refuse to bow to proud ^^*- "'• *: 

TT 1-1 r-ij-7 • n • • 7 Job XXXll. 

Jtiaman, and with rLlthu not to give Jiatfenng hues 21,22. 
to men, lest we should be reproved of our Maker; and 
if, according to Peter'^s example and the angel's ad- 
vice, to bow only to God, and not to our fellow ser- 
vants; and if to call no man lord nor master, except 
under particular relations, according to Christ's 
command ; I say, if these things are not to be re- 
proved, then are we not blameworthy in so doing. 
If to be vain and gaudy in apparel ; if to paint 
the face and plait the hair; if to be clothed with 
gold and silver, and precious stones; and if to be 
filled with ribbons and lace be to be clothed in 
modest apparel; and if these be the ornaments of 
Christians; and if that be to be humble, meek, 
and mortified, then are our adversaries good Chris- 
tians indeed, and we proud, singular, and con- 
ceited, in contenting ourselves with what need and 
conveniency calls for, and condemning what is 
more as superfluous; but not otherwise. 

If to use games, sports, plays; if to card, dice, 
and dance; if to sing, fiddle, and pipe; if to use 
stage-plays and comedies, and to lie, counterfeit, 
and dissemble, be to fear always; and if that be 
to do all things to the glory of God; and if that be 
to pass our sojourning here in fear; and if that be 
to use this world as if we did not use it; and if 
that be not to fashion ourselves according to our 
former lusts; to be not conformable to the spirit 
and vain conversation of this world; then are our 
adversaries, notwithstanding they use these things, 
and plead lor them, very good, sober, mortified, 



570 



PROPOSITION xy. 

and self-denying Christians, and we justly to be 
blamed forjudging them ; but not otherwise. 

If the profanation of the holy name of God; if 
to exact oaths one from another upon every light 
occasion; if to call God to witness in things of 
such a nature, in ^ which no earthly king would 
think himself lawfully and honourably to be a 
witness, be the duties of a Christian man, I shall 
confess that our adversaries are excellent good 
Christians, and we wanting in our duty: but if the 
contrary be true, of necessity our obedience to 
God in this thing must be acceptable. 

If to revenge ourselves, or to render injury, 
evil for evil, wound for wound, to take eye for 
eye, tooth for tooth ; if to fight for outward and 
perishing things, to go a warring one against an- 
other, whom we never saw, nor with whom we 
never had any contest, nor any thing to do; being 
moreover altogether ignorant of the cause of the 
war, but only that the magistrates of the nations 
foment quarrels one against another, the causes 
whereof are for the most part unknown to the sol- 
diers that fight,as well as upon whose side the right 
or wrong is; and yet to be so furious, and rage one 
against another, to destroy and spoil all, that this 
or the other worship may be received or abolish- 
ed; if to do this, and much more of this kind, be 
to fulfil the law of Christ, then are our adversa- 
ries indeed true Christians^ and we miserable Here- 
tics^ that suffer ourselves to be spoiled, taken, im- 
prisoned, banished, beaten, and evilly entreated, 
without any resistance, placing our trust only in 
GOD, that he may defend us, and lead us by the 
way of the Cross unto his kingdom. But if it be 
otherways, we shall certainly receive the reward 
which the Lord hath promised to those that cleave 
to him^ and, in denying themselves, confide in him. 



OP SALUTATIONS AND RECREATIONS. 571 

And to sum up all, if to use all these things, 
and many more that might be instanced, be to 
walk in the straight way that leads to life^ be to take up 
the Cross of Christy be to die with him to the lusts and 
perishing vanities of this worlds and to arise with him 
in newness of life^ and sit down with him in the hea- 
venly places^ then our adversaries may be account- 
ed such, and they need not fear they are in the 
hroad way that leads to destruction^ and we are greatly 
mistaken, that have laid aside all these things 
for Christ's sake, to the crucifying of our own 
lusts, and to the procuring to ourselves shame, 
reproach, hatred, and ill-will from the men of this 
world: not as if by so doing we judged to merit hea- 
ven, but as knowing they are contrary to the will 
ef Him who redeems his children from the love 
of this world, and its lusts, and leads them in the 
ways of truth and holiness, in which they take de- 
light to walk. 



74 



THE CONCLUSION. 

If in God's fear, candid reader^ thou appliest 
thyself to consider this system of religion here 
delivered, with its consistency and harmony, as 
well in itself as with the scriptures of truth, I 
doubt not but thou wilt say with me and many 
more, that this is the spiritual day of Christ's ap- 
pearance, wherein he is again revealing the an- 
cient paths of truth and righteousness. For thou 
mayest observe here t{ie Christian religion in all 
its parts truly established and vindicated, as it is a 
living, inward, spiritual, pure and substantial thing, 
and not a mere form, show, shadow, notion, and 
opinion, as too many have hitherto held it, whose 
fruits declare they wanted that which they bear 
the name of; and yet many of those are so in love 
with their empty forms and shadows, that they 
cease not to calumniate us for commending and 
calling them to the substance, as if we therefore 
denied or neglected the true form and outward 
part of Christianity, which indeed is, as God the 
searcher of hearts knows, a very great slander. 
Thus, because we have desired people earnestly 
to feel after God near and in themselves^ telling them 
that their notions of God, as he is beyond the 
clouds, will little avail them, if they do not feel 
him near; hence they have sought maliciously to 
infer that we deny any God except that which is 
within us. Because we tell people, that it is the 
light and law iviihin, and not the letter without^ that 
can truly tell them their condition, and lead them 
out of all evil; hence they say, we vilify the scrip- 
tures, and set up our own imaginations above 
them. Because we tell them, that it is not their 



THE CONCLUSION. 573 

talking or believing of Christ's outward life, suf- 
ferings, death, and resurrection, no more than the 
Jews crying, the temple of the Lord^ the temple of the 
Ltord^ that will serve their turn, or justify them 
in the sight of God; but that they must know 
Christ in them^ whom they have crucified, to be 
raised, and to justify them, and redeem them from 
their iniquities : hence they say, we deny the life, 
death, and sufferings of Christ, justification by his 
blood, and remission of sins through him. Because 
we tell them, while they are talking and determin- 
ing about the resurrection^ that they have more need 
to know the Just One^ whom they have slain, raised 
in themselves^ and to be sure they are partakers of 
the first resurrection ; and that if this be, they will 
be the more capable to judge of the second: hence 
they say, that we deny the resurrection of the 
body. Because when we hear them talk foolishly 
of heaven and hell, and the last judgment, we ex- 
hort them to come out of the hellish condition they 
are in, and come down to the judgment of Christ 
in their own hearts^ and believe in the light, and 
follow it, that so they may come to sit in the hea- 
venly places that are in Christ Jesus : hence they 
maliciously say, that we deny any heaven or hell 
but that which is within us, and that we deny 
any general judgment; which slanders the Lord 
knows are foully cast upon us, whom God hath 
raised for this end, and gathered us, that by us 
he might confound the w^isdom of the wise, and 
bring to nought the understanding of the prudent; 
and might, in and by his own Spirit and power in 
a despised people, (that no flesh might glory in his 
presence,) pull down that dead, dark, corrupt 
image, and mere shadow and shell of Christianity 
wherewith Antichrist hath deceived the nations: 
for which end he hath called us to be a first-fruits 
of those that serve him, and worship him no more 
in the oldness of the letter, but in the newness of 



574 THE CONCLUSION. 

the spirit. And though we be few in number, 
in respect of others, and weak as to outward 
strength, which we also altogether reject, and 
foolish if compared with the wise ones of this 
world; yet as God hath prospered us, notwith- 
standing much opposition, so will he yet do, that 
neither the art, wisdom, nor violence of men or 
devils shall be able to quench that little spark that 
hath appeared; but it shall grow to the consum- 
ing of whatsoever shall stand up to oppose it. 
The mouth of the Lord hath spoken it ! yea, he 
that hath arisen in a small remnant shall arise and 
go on by the same arm of power in his spiritual 
manifestation, until he hath conquered all his 
enemies, until all the kingdoms of the earth be- 
come the kingdom of Christ Jesus. 

Unto Him that hath begun this work, not among the 
rich and great ones, but among the poor and small, 
and hath revealed it not to the wise and learned, btit 
unto the poor, unto babes and sucklings ; even to him, 
the Only-wise and Omnipotent GOD, be Honour, 
Glory, Thanksgiving, and Renown, from henceforth 
and for ever. Amen. Hallelu-JAH. 



A TABLE OF THE AUTHORS CITED IN THIS BOOK. 



A. 

Alanps 443 

Amandus Polanus 238 

Ambrosius Ansbertus 555 

Ambrosius Mediolanensis 127, 503, 555, 

558 
Amesius 238, 487 

Anselmus Bishop of Canterbury 555 
Antiochus ibid. 

ApoUinarius 139 

Athanasius 22, 502, 549, 555, 558 

Augustinus Bakerus 558 

Augustinus 21, 50, 82, 96, 149, 193, 194, 
223, 256, 262, 443, 446, 565, 658 
Author de vocat. Gentium 126 



Basil the Great 

Beda 

Bellarmine 

Bernard 

Bertius 



Borhaeus 
Bucerus 
Buchanan 
Bullinger 
Baxter Richard 



549, 555 
555 

206, 501 

22, 381, 395 

236 

113,220,496 

221, 227 
221 
195 
220 



C. 



Calvin 44, 45, 46, 69, 78, 113, 223, 236, 
323, 350, 433, 451, 454, 455, 472, 
484, 506, 522 
Carolostadius 505 

Casaubonus 525 

Cassiodorus 555 

Castellio 505 

Catechism of Westminster 242 

Chamierus 220 

Chemnitius 223 

Christianus Druthmarus 555 

Chromatius 555, 558 

Chrysostom 126, 489, 548, 555, 558 

Cicero 191 

Claudius Albertus Inuncanus 228 

Clemens Alexandrinus 21, 172, 173, 193, 
554, 562 
Conference of Oldenb. El D. 240 

Confession of Ausburgh 239, 265 

the French Churches 69 

Conscience 144, 145, 146, 147 

Confession of Faith of the Churches of 

Holland 69 

—————the Divines at Westminster 

70, 78, 201 



Council of Aszansic 

Carthage 

Florence 
— — — Laodicea 
Trent 



262 

70 

66 

70 

107, 238, 505 

Cyprian 503, 555, 558 

Cyrillus Alexandrinus 22, 159, 164, 165, 

166, 555, 558 



D. 



Dallaeus 
Diodorus Siculus 



Epictetus 

Epiphanius 

Erasmus 

Estius 

Eusebius 

Euthymius 

Eutyches 



Forbes 

Franciscus Lambertus 

Fredericus Sylvius 

G. 

Gelasius 

Gentiletus 

Gerardus Vossius 

Godeau 

Gregory the Great 

Gregorius Nazianzenus 

Gregorius Nyssenus 



484 
553 



17 

81, 555 

626, 555, 559 

228 

56 

655, 559 



222, 223 
304,388 
563, 567 



262 

238 

167, 240, 265 

527 

22 

555 

ibid. 



H. 



Haymo 
Hierom 



555 

21, 80, 81, 85, 261, 503, 523, 
549, 555, 558 
Hilarius 502, 503, 555 

Hildebrand 500 

Himelius 228 

History of the Council of Trent 505 

Reformation of France 

521, 522 
Hosius 603 

Hugo Grotius 647, 548, 555 



James Corel 


236 


James Howel 


526 


Johannes Damascenus 


556 


Johannes Ferus 


658 


Johannes Floracensis 


443,444 



576 



A TABLE OP THE AUTHORS. 



John Hus 




94 


Plato 






191, 554 


Johannes Maresius 




547 


Plotinus 






191, 192 


Isidorus Hispalensis 




655 


Polybius 






547 






ibid. 


Polycarpus 






66, 555 


Justin Martyr 173, 


192, 


193, 555, 558, 
561, 564 


Prosper 
Pythagoras 






125, 126 
191, 553 


L. 








Q. 






Lactantius 




191, 192 


Quintilianus 






654 


Lucas Osiander 




128, 312 


Quintus Curtius 






553 


Ludovicus Vives 




193, 559, 567 










Luther 22, 128, 


197,198,200,284, 




R. 










604, 505, 526 


Reinerius 






513 


M. 

Martianus 






Richard Baxter 






228, 238 




603 




S. 






Martyr 




113 


Seneca 






191 


Melancthon 




23, 221, 265 


Smith, Doctor in 


Cambridge 


23 


Musculus 




236 


Stobasus 
Sulpitius Severus 






553 

564 


N. 






Synod Arelatensian 




126, 127 


Nicholaus Arnoldus oi 


' Franequer 283, 


of Dort 






69, 112 


305, 307, 330, 346, 


347 


349, 431, 445 




T. 

504, 






0. 






TertuUian 21, 


555, 558, 561, 562 


Oecumenius 




555 


Theophyl actus 






555 


Origen 24, 314, 554, 558, 567 


Thomas Aquinas 






60 


Otho Brunsfelsius 




555 


Thysius 


V. 

us 




219 


P. 




Victor Antiochen 




167 


Fapirius Masson 




444 


Vincentius Lyrinensis 




564 


Paraeus 




113, 217 










Paschasius Radbertus 




555 




W. 






Paulus Riccius 




439, 466 


Waldenses 






555 


Philo Judaeus 




554, 561 


Wickliff 






ibid. 


Phocylides 




192 










Piscator 




113 




Z. 






Pithaeus 




443 


Zanchius 




113,219,223,238 


Platina 




294 


Zuinglius 




107 


, 113, 228 



A TABLE OF 

THE CHIEF THINGS. 



ABRAHAM'S Faith, 34. 

Adam; see Man, Sin, Redemption. — 
What happiness he lost by the fall, 96. 
What death he died, 97. He retained 
in his nature no will or light capable of 
itself to manifest spiritual things, ibid. 
Whether there be any relics of the hea- 
venly image left in him, 101, 144. 

Alexander Skein's queries proposed to 
the preachers, 401, 402. 

Anabaptists of Great Britain, 57, 373. 

Anabaptists of Munster, how their mis- 
chievous actings nothing touch the Qua- 
kers, 54 to 58. 

Anicetus, 56. 

Anointing, the anointing teacheth all 
things; it is and abideth for ever a com- 
mon privilege, and sure rule to all saints, 
62, 53. 

Antichrist is exalted when the seed of 
God is pressed, 145. His work, 318, 319, 
320, 325, 326. 

Antinomians, their opinion concerning 
justification, 209. 

Apostacy, 263, 315. 

Apostle, who he is, their number was 
not limited, and whether any may be 
now-a-days so called, 320, 321, 322, 323 

Appearances ; see Faith. 

Arians, they first brought in the doc- 
trine of Persecution upon the account of 
religion, 502. 

Arius, by what he fell into error, 314, 
315. 

Arminians ; see Remonstrants. 

Assemblings are needful, and what sort, 
347, 348, (SLC. see Worship, they are not 
to be forsaken, 364 

Astrologer, 64. 

^itre/ia, there ten Canonics were burnt, 
and why, 443, 444. 

Atonement, 141. 

B 

Baptism is one, its definition, 409, 412 
to 419. It is the Baptism of Christ, and 
of the Spirit, not of water, 419 to 423. 



The Baptism of water, which was John's 
Baptism, was a figure of this Baptism, 
and is not to be continued, 423 to 445. 

Baptism with water doth not cleanse 
the heart, 413, 425. Nor is it a badge of 
Christianity, as was circumcision to the 
Jews, 428, 442. That Paul was not sent 
to baptize is explained, 428 to 431. Con- 
cerning what Baptism Christ speaks, Mat. 
xxviii. 20. it is explained, 432. How the 
apostles baptized with water is explained, 
435 to 439. To baptize signifies to plunge^ 
and how sprinkling was brought in, 439, 
440. Those of old that used water-bap- 
tism were plunged, and they that were 
only sprinkled were not admitted to au 
ecclesiastical function, and why, 440. 
Against the Use of water-baptism many 
heretofore have testified, 443. 

Infant-Baptism is a mere human tradi< 
tion, 409, 444. 

Bible, the last translations always find 
fault with the first, 80. 

Birth, the spiritual birth, 66. Holy 
birth, 368, 369, see Justification. 

Bishop of Rome, concerning his prima- 
cy, 56. How he abused his authority, 
and by what he deposed princes, andab- 
solveth the people from the oath of fidel- 
ity, 500, 504. 

Blood, to abstain from blood and things 
strangled, 479, 481. It hath been shed, 
456. 

Blood of Christ ; see Commvnion. 

Body, to bow the body ; see Head. 

Books Canonical and Apocryphal ; see 
Canon, Scripture. 

Bonaventure, 351. 

Bow, to bow the knee ; see Uncover 
the head. 

Bread, the Breaking of bread among 
the Jews was no singular thing, 466, 471. 
It is now otherways performed than it 
was by Christ, 470. Whether unleavened 
or leavened bread is to be used ; also it 
is hotly disputed about the mar.ner of 
taking it, and to whom it is to be given, 
471,472. See Communion. 



578 



A TABLE OP 



C. 

Calvinists; see Protestants. They deny 
consubstantiation, 56. They maintain ab- 
solute reprobation, ibid They think grace 
is a certain irresistible power, and what 
sort of a Saviour they would have, 177, 
178. Of the flesh and blood of Christ, 
451, 454, 455. They use leavened bread 
in the supper, 471. 

Canon, whether the Scripture be a 
filled up canon, 92. Whether it can be 
proved by scripture that any book is ca- 
nonical, 92, 93. 

Castellio banished, 505. 

Ceremonies; see Superstition. 

Christ; see Communion, Justification, 
Redemption, Word. He showeth himself 
daily, revealing the knowledge of the 
Father, 22. Without his school there is 
nothing learned but busy talking, 23. He 
is the Eternal Word, 26. No creature 
hath access to God but by him, 26, 27, 
28. He is the Way, the Truth, and the 
Life, 28. He is the Mediator between 
God and man, 27, 203. He is God, and 
in time he was made partaker of man's 
nature, 27. Yesterday, to-day the same, 
and for ever, 38. The fathers believed 
in him, and how ibid. His sheep hear 
his voice, and contemn the voice of a 
stranger, 70, 301, 304. It is the fruit of 
his ascension to send pastors, 84. He 
dwelleth in the saints, and how, 138, 139. 
His coming was necessary, 141. By his 
sacrifice we have remission of sins, 141, 
183, 184, 203. Whether he be, and how 
he is in all men, is explained, 142. Be- 
ing formed within, he is the formal cause 
of justification, 196, 224. By his life, 
death, kc. he hath opened a way for re- 
conciliation, 226, 227, 228. His obedi- 
ence, righteousness, death and suflFerings 
are ours; and it is explained that Paul 
said. He filled up that which was behind 
of the afflictions of Christ in his fiesh, 206, 
How we are partakers of his sufterings, 
252, 253, 254. For what end he was 
manifested, 247, 248. He delivers his 
own by suffering, 248. Concerning his 
outward and spiritual body, 448, 449. 
Concerning his outward and inward com- 
ing, 478. 

Christian, how he is a Christian, and 
■when he ceaseth so to be, 19, 25, 42, 43 
to 48, 254, 286, 287, 288, 289, 300, 301. 
The foundation of his faith, 64. His privi- 
lege, 66. When men are made Christians 
by birth, and not by coming together, 
376, 277. Th€y have borrowed many 



things from Jews and Gentiles, 411, 412. 
They recoil by little and little from their 
first purity, 476,568. The primitive Chris- 
tians for some ages said, IVe are Chris- 
tians, we swear not, 553. And, We are the 
soldiers of Christ, it is not lawful for us to 
fight, 565. 

Christianity is made as an art, 26. It 
is not Christianity without the Spirit, 40 
to 44, 69,70. It would be turned into Scep- 
ticism, 311. It is placed chiefly in the 
renewing of the heart, 279. Wherein it 
consists not, 363. What is and is not the 
mark thereof, 428, 429, 442. Why it is 
odious to Jews, Turks, and Heathens, 
454. What would contribute to its Com- 
mendation, 618. 

Church, without which there is no 
salvation; what she is; concerning her 
members, visibility, profession, degene- 
ration, succession, 272 to 298. Whatso- 
ever is done in the church without the 
instinct of the Holy Spirit is vain and 
impious, 304. The same may be said of 
her as was in the schools of Tlieseus's 
boat, 326. In her corrections ought to 
be exercised, and against whom. 488, 
489. She is more corrupted by the acces- 
sion of hypocrites, 498. The contentions 
of the Greek and Latin churches about 
unleavened or leavened bread in the 
supper, 471. The lukewarmness of the 
church of Laodicea, 287. There are in- 
troduced into the Roman church no less 
superstitions and ceremonies than among 
Heathens and Jews, 277. 

Circumcision, a seal of the old cove- 
nant, 439. 

Clergy, 320, 322, 325, 336, 337, 472. 

Clothes, that it is not lawful for Chris- 
tians to use things superfluous in clothes, 
632 to 636, 569. 

Comforter, for what end he was sent, 
22, 23. 

Commission, the commission of the dis- 
ciples of Christ before the work was fin- 
ished was more legal than evangelical, 
306. 

Communion, the communion of the 
body and blood of Christ is a spiritual 
and inward thing, 445. That body, that 
blood is a spiritual thing, and that it is 
that heavenly seed whereby life and sal- 
vation was of old, and is now, commu- 
nicated, 446, 447. How any becomes 
partaker thereof, 451 to 453. It is not 
tied to the ceremony of breaking bread 
and drinking wine, which Christ used 
with bis disciples, this was only a figure, 



THE CHIEF THINGS. 



579 



446, 453 to 465. Whether that ceremony 
be a necessary part of the new covenant, 
and whether it is to be continued, 465 to 
485. Spiritual communion with God 
through Christ is obtained, 97. 

Community of goods is not brought in 
by the Quakers, 488, 516, 517. 

Compliments ; see Titles. 

Conscience ; see Magistrate. Its defini- 
tion, what it is; it is distinguished from 
the saving light, 144 to 148, 467. The 
good conscience and tlie hypocritical, 
266. He that .cteth contrary to his con- 
science sinneth; and concerning an err- 
ing conscience, 487. What things apper- 
tain to conscience, 488. What sort of 
liberty of conscience is defended, ibid. 
It is tlie throne of God 489. It is tree 
from the power of all men, 505. 

Conversion, what is man's therein, is 
rather a passion tlian an action, 149. Au- 
gustine's saying, ibid. This is cleared by 
two examples, 149, 150. 

Correction, how and against whom it 
ought to be exercised, 488, 489. 

Covenant, the difference betwixt the 
new and old covenant worship, 50, 346, 
347, 375 to 378, 425 to 427. See, also, 
Law, Gospel. 

Cross, the sign of the cross, 442, 



Dancing; see Plays. 

Days, whether any be holy, and con- 
cerning the day commonly called the 
Lord's day, 349, 464. 

Deacons, 474. 

Death ; see Adam, Redemption. It en- 
tered into the world by sin, 105, 106. In 
the saints it is rather a passing from death 
to life, 1()7. 

Devil, he cares not at all how much 
God be acknowledged with the mouth, 
provided himself be worshipped in the 
heart, 24, 25, 180. He haunts among the 
•wicked, 248. How he may seem to be a 
minister of the gospel, 316 to 318. When 
he can work nothing, 370, 371 He keeps 
men in outward signs, shadows, and 
forms, while they neglect the substance, 
456, 457 

Dispute, the dispute of the shoemaker 
with a certain professor, 310, 311 Of 
a heathen |»hilosopher with a bisltep in 
the council of Nice, and of the urdettered 
clown, 312. 

Divinity, school-divinity, 299. How 
pernicious it is,313 to 317. 

Dreams; see Faith, Miracles. 



E. 

Ear, There is a spiritual and a bodily 
ear, 23, 36. 

Easier is celebrated otherways in the 
Latin church than in the Eastern, 55. 
The celebration of it is grounded upoa 
tradition, ibid. 

Elders, 33, 324. 

Elector of Saxony, the scandal given 
by him, 403. 

Eminency, youv eminency; see Tilles, 

Enoch walked with God, 255. 

Epistle ; see James, John, Peter. 

Esau, 358. 

Ethics, or books of moral philosophy, 
are not needtul to Christians, 312 

Evangelist, who he is, and whether 
any now -a-days may be so called, 323. 

jE'a:ce//e?ic^,'your excellency; see Tilles, 

Exorcism, 443. 



Faith, ils definition, and what its object 
is, 33 to 37. How far, and how appear- 
ances, outward voices, and dreams were 
the objects of the saints' faith, 35 That 
faith is one, and that the object of faith 
is one, 37. Us foundation, 64. See Jiev- 
elation, Scripiure. 

Fardlus, 472. 

Father; see Knowledge, Revelation,^, 

Fathers, so called, they did i ot agre^ 
about some books of the scripture, 70, 81, 
They atfirm that there are whole verses 
taken out of Mark and Luke, 81. Con- 
cerning the Septuagint interpretation, and 
the Hebrew copy, 81. They preacht-d 
universal redemption for the first four 
centuries, 125. They frequently used the 
word merit in their doctrine, 237, 239. 
Concerning the possibility of not sinning, 
261, 262. The possibility of falling from 
grace, 265. Many of them did not only 
contradict one another, but themselves 
also, 315. Concerning baptism, and the 
sign of the cross, 442 Concerning aa 
oath, 544. 

Feet, concerning the washing of one 
another's feet, 467 to 470. 

Franequer, 331. 

Freely, The gospel ought to be preach- 
ed freely, 330, 331. 

G. 

Games; see Sports. 

Gifted brethren, 297. 

GOD. how he hath always manifested 
him-ieU, 18. T^nless he speak within, the 
preacher makes a rustling to no purpoMf 



75 



580 



A TABLE OF 



22, 23. None can know him aright, un- ] 
less he receive it of the Holy Ghost, ibid. 
God is to be sought within, 23. He is 
known by sensation, and not by mere 
speculation, and syllogistic demonstra- 
tions, 23. He is the fountain, root, and 
beginning of all good works, and he hath 
made all things by his eternal word, 27. 
God speaking is the object of faith, 34 
Among all, he hath his own chosen 
ones, 20. He delights not in the death 
of the wicked ; see Redemption. He hath 
manifested his love in sending his Son, 
203, 226, 227. see Justification. He re- 
wards the good works of his children, 
238, 239. Whether it be possible to keep 
his commandments, 242, 243. He is the 
Lord, and the only judge of the con- 
science, 486, 489. He will have a free 
exercise, 497. 

Gospel; see Redemption. The truths 
of it are as lies in the mouths of profane 
and carnal men, 30, 45, 46. The nature 
of it is explained, 49, 50. It is distin- 
guished from the law, and is more excel- 
lent than it, 50, 73. see Covenant, Law. 
"Whether any ought to preach it in this or 
that place, is not found in scripture, 297, 
298. Its works are distinguished from 
the works of the law, 231. How it is to 
be propagated, and of its propagation, 
490. The worship of it is inward, 427. 
It is an inward power, 167, 168. 

Grace, the grace of God can be lost 
through disobedience, 263, Lc. Saving 
grace (see Redemption) which is required 
in the calling and qualifying of a minis- 
ter; see Minister. In some it worketh 
in a special and prevalent manner, that 
they necessarily obtain salvation, 150, 
151. Your grace; see Titles. 



H. 



Hands, laying on of hands, 298, 480. 

Head, of uncovering the head in salu- 
tations, 512, 515, 529 to 532,568, 569. 

Heart, the heart is deceitful and wick- 
ed, 77, 97. 98. 

Healhtns, albeit they were ignorant of 
the history, yet they were sensible of the 
loss by the fall, lyl. Some heathens 
would not swear, 553. Heathenish cer- 
emonies were brought into the Christian 
religion, 442. 

Henry IV. king of France, 500, 

Heresies, whence they proceeded, 363. 

Heretics, 493. 

H^h ; see Priest. 



History of Christ; see Q^uakers, Re^ 
demption. 

Holy of Holies, the high priest entered 
into it once a year, 32. But now all of 
us at all times have access unto God, 51. 

Holiness, your holiness ; see Titles. 

Honour ; see Titles. 

Hypocrite, 493, 497, 498. 

I. 

Jacob, 358. 

James the apostle, there were of old 
divers opinions concerning his epistle, 70. 

Idolatry, 346, 364. Whence it pro- 
ceeded, 410. 

Jesting; see Plays, Games. 

Jesuits: see Sect, Jgnalian. 

Jesus; see Christ. What it is to be 
saved, and to be assembled in his name, 
184, 201,354. 

Jews, among them there may be mem- 
bers of the church, 273, 274. Their er- 
ror concerning the outward succession 
of Abraham, 285. Their worship is out- 
ward, 427 

Illiterate ; see Mechanics. 

Indulgences, 199. 

Infants; see Sin. 

Iniquities, spiritual iniquities, or wick- 
edness, 362. 

Inquisition, 499. 

Inspiration, where that doth not teach, 
words without do make a noise to no 
purpose, 21, 22. 

John the apostle, concerning his sec- 
ond and third epistles, and the revela- 
tion, there w^ere sometimes divers opin- 
ions, 70. 

John the baptist did not miracles, 296. 

Jotm Hus is said to have prophesied, 
94. 

Jolm Knox, in what respect he was 
called the apostle of Scotland, 324. 

Judas fell from his apostleship, 287. 
Who was his vicar, 304. His ministry 
was not purely evangelical, 306. He 
was called immediately of Christ, and 
who are far inferior to him, and plead for 
him, as a pattern of their ministry, 307. 

Justification, the doctrine thereof is, 
and hath been, greatly vitiated among 
the Papists, and wherein they place it, 
197, 199, 200, 226. Luther and the Pro- 
testa7its with good reason opposed this 
doctrine, though many of them ran soon 
into another extreme, and wherein they 
place it, and that they agree in one, 200, 
201, 207. It comes from the love of God, 
203, 226. To justify, signifies to make 



.^ , II II I i^iim iflii 



THE CHIEF THINGS. 



581 



really just, not to repute just, which ma- 
ny Protestants are forced to acknowl- 
edge, 215, 216, 219 to 223. The revela- 
tion of Christ formed in the heart is the 
formal cause of justification, not works, 
(to speak properly,) which are only an 
effect, and so also many Protestants have 
said, 196, 199 to 202, 215 to 237. We 
are justified in works, and how, 196, 206, 
207, 208, 229 to 237. This is so far from 
being a Popish doctrine, that Bellarnmie 
and others opposed it, 205, 206, 237, 239. 
) 

K. 

Kingdom of God, 381, 480, 490. 

Knowledge, the height of man's happi- 
ness is placed in the true knowledge of 
God, 3. Error in the entrance of this 
knowledge is dangerous, 15. Superstition, 
idolatry, and thence atheism, have pro- 
ceeded from the false and feigned opin- 
ions concerning God, and the knowledge 
of him, 17. The uncertain knowledge 
of God is divers ways attained, but the 
true and certain only by the inward and 
immediate revelation of the Holy Spirit, 
20. It hath been brought out of use, 
and by what devices, 24, 25. There is 
no knowledge of the Father but by the 
Son, nor of the Son but by the Spirit, 
18, 26, 27, 28, 29, 30, 31, 32. The knowl- 
edge of Christ, which is not by the reve- 
lation of his Spirit in the heart, is no 
more the knowledge of Christ, than the 
prattling of a parrot, wiiich hath been 
taught a few words, may be said to be 
the voice^of a man, 31. 



Laics, 320, 322. 

Laity, 325, 327. 

Lake of Bethesda, 147. 

Law, the law is distinguished from the 
gospel, 50, 427. The difference thereof, 
60, 252, 253. See Gospel. Under the law 
the people were not in any doubt who 
should be priests and ministers, 281. See 
Minister of the law, Worship. 

Learning, what true learning is, 307, 
308. 

Letter, the letter killeth, quickeneth 
not, 253. 

Light, the innate light is explained by 
Cicero, 191, 192. 

Light of nature, the errors of the So- 
cinians and Pelagians, w'ho exalt this 
light, are rejected, 95. Saving light ; see 
Redemption. Is universal ; it is in all, 132. 
It is a spiritual and heavenly principle, 



138. It is a substance, not an accident^ 

139, 140. It is supernatural and suflB- 
cient, 160, 166. It is the gospel preached 
in every creature, 167. It is the word 
nigh in the mouth and in the heart, 170, 
171. It is the ingrafted word, able to 
save the soul, 176. Testimonies of Au- 
gustine and Buchanan concerning this 
light, 194, 195. It is not any part of na- 
ture or relics of the light remaining in 
Adam after the fall, 144. It is distinguish- 
ed from the conscience, 145. It is not a 
common gift, as the heat of the fire, and 
outward light of the sun, as a certain 
preacher said, 182. It may be resisted, 
133, 137, 147, 148, 262, 263. By this light 
or seed, grace and word of God, he in- 
vites all, and calls them to salvation, 172, 
173, 174 IN one of those to whom the 
history of Christ is preached are saved, 
but by the inward operation of this light, 
175 to 181 It is small in the first mani- 
festation, but it groweth, 176. It is slight- 
ed by the Calvinists, Papists, Socinians, 
and Arminians, and why, 177. JNone 
can put it to silence, 178. There are and 
may be saved by the operation thereof, 
who are ignorant of the history of Christ, 
109, 110, 134, 141, 142, 173, 181 to 191. 
An answer to the objection. That none 
can be saved but in the name of Jesus 
Christ, 184, 185. 

Literature, human literature is not at 
all needful, 308, &c. 

Liturgy, 351, 373. 

Logic, 312. 

Lord, there is one Lord, 38, 39. 

Love, of a love-feast, 475, 477. 

Lutherans; see Protestants. They af- 
firm consubstantiation, 56. Of the flesh 
and blood of Christ, 454. They use un- 
leavened bread in the supper, 471. 

M. 

Magistrate, concerning his power in 
things purely religious, and that he hath 
no authority over the conscience, 486 to 
512. Nor ought he to punish according 
to church censure, 489, 490. Concern- 
ing the present magistrates of the Chris- 
tian world, 568, 569. 

Mahomet prohibited all discourse and 
reasoning about religion, 506. He was 
an impostor, 146. 

Majesty, your majesty; see THths 

Man; see Knowledge. His spirit know- 
eth the things of a man, and not the things 
of God, 29 The carnal man esteemeth 
the gospel truths as lies, 30. And in that 



58a 



A TABLE OF 



State he cannot please God, 42. The 
new man and the old, 66, 139. The nat- 
ural man cannot discern spiritual things ; 
as to the first Mam, he is fallen and de- 
generate, 66, 94, 95, 108. His thoughts 
of God and divine things in the corrupt 
state are evil and unprofitable, 94, 95. 
Nothing of .-^rfani's sin is imputed to him, 
until by evil doing he commit his own, 
97, lOo. In the corrupt state he hath no 
will or light capable of itself to manifest 
spiritual things, 97 to 103, 202. He can- 
not when he will procure to himself ten- 
derness of heart, 147. Whatsoever he 
doth, while he doth it not by, in, and 
through the power of God, he is not ap- 
proved of God, 369. How the inward 
man is nourished, 448 to 453. How his 
understanding cannot be forced by suf- 
ferings, and how his understanding is 
changed, 497, 498. 

Merchandise, what it is to make mer- 
chandise with the Scriptures, 315. 

itf«55, 345, 351,373, 403. 

Mathematician, 64. 

Mechanics, 327. They contributed much 
to the reformation, ibid. 

Merit ; see Justification. 

Metaphysics, 312. 

Minister of the gospel, it is not found 
in scripture if any be called, 74, 5, 298. 
Teachers are not to go before the teach- 
ing of the Spirit, 84. The Popish and 
Protestant errors concerning the grace 
of a minister are rejected, 95, 103, 104. 
They are given for the perfecting of the 
saints, &c. 249. Concerning their call, 
and wherein it is placed, 27 1^ 280 to 298. 
Qualities, 272, 299 to 317. Orders and 
distinction of laity and clergy, 320 to 
325. Of separating men for the ministry, 
ibid. Concerning the sustentation and 
maintenance of ministers, and their a- 
buse; of the idleness, riot, and cruelty of 
ministers, 327 to 340. What kind of min- 
istry and ministers the Quakers are for, 
and what sort their adversaries are for, 
341 to 343. 

Minister of the law, there was no 
doubtfulness concerning them under the 
law, 281, 305, 306. Their ministry was 
not purely spiritual ; and while they per- 
formed it, they behoved to be purified 
from their outward pollutions, as now 
those under the gospel from their inward, 
380, 281, 306. 

Miracles, whether they be needful to 
those who place their faith in objective 
revelation, 35, 36, 296. 



Moses, 190, 375, 378, 410, 447. 
Munsttr; see Anabaptists, their mi>«- 
chievous actings, 54, 
Music, 408. 
Mystery of iniquity, 320, 380, 381. 

N. 

Name of the Lord, 433. To anoint in 
the name of the Lord, 479. 

Nero, 495, 496. 

Noah's faith had nehher the scripture 
nor the prophecy of those going before 
him, 34 It is said of him, that he was 
a perfect man, 255. 

Number, of using the singular nmnber 
to one person, 526. 



Oa//j, that it is not lawful to swear, 
515, 642 to 556. 

Obedience is better than sacrifice, 75. 
Object of faith ; see Faith. 
Oil, to anoint with oil, 445, 479, 483. 
Ordinance, sealing ordinance, 412. 



Papists, the rule of their faith, 55. 
They are forced ultimately to recur unto 
the immediate and inward revelations of 
the Holy Spirit, 65. What difference 
there is betwixt the cursed deeds of those 
of Mnnsier and theirs, 57 to 61. They 
have taken away the second command- 
ment in their catechism, 80. They make 
philosophy the hand-maid of divinity, 85. 
They exalt too much the natural power, 
and what they think of the saving light, 
177. Their doctrine concerning justifi- 
cation is greatly vitiated, 197. Concern- 
ing their manners and ceremonies, 276, 
277, 290, 291, 294, 295. Their literature 
and studies, 308 Of the modern apos- 
tles and evangelists, 323. Whom they 
exclude from \\\e ministry, 327. They 
must be sure of so much a year before 
they preach, 330. \ hey do not labour, 
338. The more moderate and sober of 
them exclaim against the excessive reve- 
nues of the clergy, 333. Their worship 
can easily be stopped, 373. Albeit they 
say, None are saved without water-bap- 
tism, yet they allow an exception, 421. 
Of baptism, 442, 443. Of the flesh and 
blood of Christ, 454, 455. Of an oath, 544. 

Parable of the talents, 158, 167. Of the 
vineyard intrusted, 156, 157 Of the 
sower, 166, 170, Of the tares, 492, 493^ 

Paschal Lamb, the end thereof, 459. 

Patriarchs, 449, 459. 



.^^adttrtinHii 



THE CHIEF THINGS. 



583 



Pelagians, 95. How we differ from 
them, 148, 443. See Light of Nature. 

Pe.lagius denied that man gets an evil 
seed from Adam, and ascribes all to the 
will and nature of men : he said, that 
man could attain unto a state of not sin- 
ning by his mere natural strength, with- 
out the grace of God, 261, 262. 

Persecution upon the account of reli- 
gion, 502 to 509. See Magistrate. 

Perseverance, the grace of God may be 
lost through disobedience, 241, 263, 266. 
Yet such a stability may in this life be at- 
tained, from which there cannot be a 
total apostacy, 267 to 270. 

Peter, whether he was at Rome, 56. 
He was ignorant of Jlristotle^s logic, 85. 
There were of old divers opinions con- 
cerning his second epistle, 70. 

Pharisees, 410, 464. 

Philosopher, the heathen philosopher 
was brought to the Christian faith by an 
illiterate rustic, 312. 

Philosophy, 299, 312. 

Physics, ibid. 

Plays, whether it be lawful to use 
them, 512, 515, 536 to 542, 569. 

Polycarpus, the disciple of John, 56 

Pray, to pray for remission of sins, 260. 
Concerning (he Lord's Prayer, 364. To 
pray without Ihe Spirit is to offend God, 
369,540. Concerning the prayer of the 
the will in silence, 380. See Worship. 

Prayer, the prayers of the people were 
in the Latin tongue, 309. 

Preacher; see 3Iinisttr. 

Preaching, what is termed the preach- 
ing of the word, 316, 325, 347, 348. To 
preach without the Spirit is to offend 
God, 369. See Worship. It is a perma- 
nent institution, 430. It is learned as an 
other trade, 325. 

Predestinated, God hath after a special 
manner predestinated some to salvation ; 
of whom, if the places of scripture which 
some abuse be understood, their objec- 
tions are easily solved, 162, 153. 

Priest, under the law God spake imme- 
diately to the high priest, 32, 51. 

Priests; see Minister of the law, 279, 
281, 284, 306, 349. 

Profession, an outward profession is 
necessary that any be a member of a par- 
ticular Christian church, 275. 

Prophecy, and to prophesy, what it sig- 
nifies, 321, 322. Of the liberty of proph- 
esying, ibid. 

Prophets, acme prophets did not mira- 
cles, 296. 



Protestants, the rule of their faith. 55. 
They are forced ultimately to recur unto 
the immediate and inward revelation of 
the Holy Spirit, 65. What difference 
betwixt the execrable deeds of those of 
Munster and theirs, 57 to 61, They make 
philosophy the handmaid of divinity, 85. 
They affirm John Hus prophesied of the 
reformation that was to be, 94. Wheth- 
er they did not throw themselves into 
many errors while they were expecting 
a greater light, 131. They opposed the 
Papists not without good cause, in the 
doctrine of justification ; but they soon 
ran into another extreme, 200, 201. They 
say, that the best works of the saints are 
defiled, 207. Whether there be any dif- 
ference between them and the Papists in 
superstitions and manners, and what it 
is, 278, 279, 294, 295. What they think 
of the call of a minister, 282 to 288, 294 
to 299. It is lamentable that they betake 
them to Judas for a pattern to their min- 
isters and ministry, 307. Their zeal and 
endeavours are praised, 309. Of their 
school divinity, 313, 314. Of the apos- 
tles and evangelists of this time, 323. 
Whom they exclude from the ministry, 
325. That they preach to none until they 
be first sure of so much a year, 330. The 
more moderate of them exclaim against 
the excessive revenues of the clergy, 333. 
Though they had forsaken the bishop of 
Rome, yet they w^ould not part with old 
benefices, 337. They will not labour, 
338. Whether they have made a perfect 
reformation in worship, 345, 346. Their 
worship can easily be stopped, 373. They 
have given great scandal to the reforma- 
tion, 403. They deny water-baptism to 
be absolutely necessary to salvation, 421. 
Of water-baptism, 441 to 443. Of the 
flesh and blood of Christ, 452 to 455. 
They use not washing of feet, 469 How 
they did vindicate liberty of conscience, 
499. Some affirm, that wicked kings and 
magistrates ought to be deposed, yea, 
killed, 501. How they meet, when they 
have not the consent of the magistrate, 
509. Of oaths and swearing, 544, 545. 
Psalms, singing of psalms, 406. 

Quakers, i. e. Tremblers, and why so 
called, 181, 359. They are not contem- 
ners of the scriptures, and what they 
think of them, 67, 71, 72, 82, 83, 84, 85. 
Nor of reason, and what they think of it, 
144, 145. They do not say, that all other 



584 



A TABLE OF 



secondary means of knowledge are of no 
service, 26. They do not compare them- 
selves to Jesus Christ, as they are falsely 
accused, 138. Nor do they deny those 
things that are written in the holy scrip- 
tures concerning Christ, his conception, 
&c. 139, 215. They were raised up of 
God to show forth the truth, 131, 132, 
179, 194, 316, 317, 360. Their doctrine 
of justification is not popish, 197, 206, 
228, 239. They are not against medita- 
tion, 368. Their worship cannot be in- 
terrupted, 372. And what they have 
suffered, 372 to 375. How they vindicate 
liberty of conscience, 507, 508. They 
do not persecute others, 511, 512. Their 
adversaries confess, that they are found 
for the most part free from the abomi- 
nations which abound among others ; yet 
they count those things vices in them, 
which in themselves they extol as notable 
virtues, and make more noise about the 
escape of one Quaker, tiian of an hun- 
dred among themselves, 514. They de- 
stroy not the mutual relation that is be- 
twixt prince and people, master and ser- 
vant, father and son, nor do they intro- 
duce community of goods, 516. Nor say 
that one man may not use the creation 
more or less than another, 517. 



Ranters, the blasphemy of the Ranters 
or Libertines, saying, that there is no 
difference betwixt good and evil, 251. 

Reason, what need we set up corrupt 
reason, 46. Concerning reason, 57, 144, 
145. 

Rebekah, 358. 

Reconciliation, how reconciliation with 
God is made, 208 to 215. 

Recreations ; see Plays. 

Redemption is considered in a two-fold 
respect; first, performed by Christ with- 
out us ; and secondly, wrought in us, 204, 
205. It is universal : God gave his only 
begotten son Jesus Christ for a li.2;ht, that 
■wlioso ever belie veth in him maybe saved 
109, 160, 161. The benefit of his death 
is not less universal than the seed of sin, 
108, 109. There is scarce found any ar- 
ticle of the Christian religion that is so ex- 
pressly confirmed in the holy scriptures, 
118 to 125. This doctrine was preach- 
ed by the fathers (so called) of the first 
six hundred years, and is proved by the 
sayings of some, 125, 126, 127. Those 
that since the time of the reformation 
have affirmed it, have not given a clear 



I testimony how that benefit is communi- 
cated to all, nor have sufficiently taught 
the truth, because they have added the 
absolute necessity of the outward knowl- 
edge of the history of Christ; yea, they 
have thereby given the contrary party a 
stronger argument to defend their pre- 
cise decree of reprobation, among whom 
were the Remonstrants of Holland, 110, 
127 to 130. God hath now raised up a 
few illiterate men to be dispensers ol'this 
truth, 131, 1.32, 180, 181. This doctrine 
showeth forth the mercy and justice of 
God, 133, 151, 152. It is the foundation 
of salvation, 133. It answers to the whole 
tenor of the gospel promises and threats, 
ibid It magnifies and commends the 
merits and death of Christ, ibid. _ It ex- 
alts above all the grace of God, ibid. It 
overturns the false doctrine of the Pela- 
gians, Semi-pelagians, and others, who 
exalt the light of nature, and the freedom 
of man's will, 134. It makes the salva- 
tion of man solely to depend upon God, 
and his condemnation wholly and iti 
every respect to be of himself, ibid, it 
takes away all ground of despair, and 
feeds none in security, ibid. It com- 
mends the Christian religion among infi- 
dels, ibid. It showeth the wisdom of God, 
135. And it is established, though not in 
words, yet by deeds, even by those min- 
isters that oppose this doctrine, ibid. It 
derogates not from the atonement and 
sacrifice of Jesus Christ, but doth mag- 
nify and exalt it, 141. There is given to 
every one (none excepted) a certain day 
and time of visitation, in which it is pos- 
sible for them to be saved, 132, 153 to 
160. The testimony of Cyrillus concern- 
ing this thing, 159. It is explained what 
is understood and not understood by this 
day, 136, 137. To some it may be long- 
er, to others shorter, ibid. Many may 
outlive their day of visitation, after which 
there is no possibility of salvation to 
them, ibid. Some examples are alleged, 
ibid. The objections and those places of 
scripture which others abuse, to prove 
that God incites men necessarily to sin, 
are easily solved, if they be applied to 
these men, after the time of their visita- 
tion is past, 137, 152, 153. There is 
given to every one a measure of the light, 
seed, grace, and word of God, whereby 
they can be saved, 132, 133, 152, 153, 
166 to 174. Which is also confirmed by 
the testimonies of Cyrill. and others, 164 
to 173. What that light is ; see LighU— 



ft Mi^nlmitHitfiiii^ 



THE CHIEF THINGS. 



585 



Many, though ignorant of the outward 
history, yet have been sensible of the loss 
that came by Adam, which is confirmed 
by the testimonies of Plalo and others, 
191, 192. Many have known Christ with- 
in, as a remedy to redeem thera, though 
not under that denomination, witness 
Seneca, Cicero, and others, 191, 192, 193. 
Yet all are obliged to believe the outward 
history of Christ, to whom God bringeth 
the knowledge of it, 142 

Reformation, whe'ein it is not placed, 
282, 283. Mechanic men have contrib- 
uted much to it, 327. What hath been 
pernicious to it, 456. 

Relation; see Quakers. 

Religion, the Christian religion; see 
Christianity. How it is made odious to 
Jews, Turks, and Heathens, 454. 

Remonstrants of Holland ; see Armini- 
ans, Redemption. They deny absolute 
reprobation, 56. How we differ from 
them, 148. They exalt too much the nat- 
ural power and free will of man, and 
what they think of the saving light, 177. 
Their worship can easily be stopped, 373. 

Reprobation; see also Redemption — 
What absolute reprobation is, is describ- 
ed, 110, 111. Its doctrine is horrible, 
impious, and blasphemous, 111 to 116. 
It is also so called by Lucas Osiander, 
128. It is a new doctrine, and Augus- 
tine laid the first foundation thereof, 
which Dominicus; Calvin, and the synod 
of Dor? maintained, 112, 128, 129. Also 
Luther, whom notwithstanding Lutherans 
afterwards deserted, ibid, it is injuriuus 
to God. and makes him the author of 
sin ; proved by the sayings of Calvin, 
Beza, Zanchius, Parceus, Martyr, Zwin- 
glius, and Piscator, 113 It makes the 
preaching of the gospel a mere mock 
and illusion, 115. It makes the coming 
of Christ, and his propitiatory sacrifice 
to have been a testimony of God's wrath, 
ibid. It is injurious to mankind, and 
makes his condition worse than the con- 
dition of devils, beasts, Jews under Pha- 
raoh, and the same which the poets ap- 
plied to Tantalus, 116 

Revelation, God always manifested him- 
self by the revelations of the Spirit, 4, 
29, 30, 62. They are made several ways, 
4. They have been always the formal 
object oi faith, and so remain, ibid. 32 to 
48. And tliat not only subjectively, but 
also objectively, 48, 49, 50. Thev are 
simply necessaiy unto true faith, 4, 18, 
54, 64 They are tiol uncertain, 52, 53, 
54. Yea, it' is horrible sacrilege to ac- 



cuse them of uncertainty, 44, 45. The 
examples of the Anabaptists oi Munster 
do not a whit weaken this doctrine, 54, 
57,58,61. They can never contradict 
the holy scripture, nor sound reason, 4,^ 
62, 86. They are evident and clear oi 
themselves; nor need they another's 
testimony, 4, 62, 63. They are the only, 
sure, certain, and unmoveable founda- 
tion of all Christian faith, 64. Carnal 
Christians judge them nothing necessary ; 
yea, they are hissed out by the most part 
of men, 19. Of old none were esteemed 
Christians save those that had the Spirit 
of Christ ; but now-a-days he is termed 
a heretic who affirms that he is led by 
it, 45. The testimonies of some concern- 
ing the necessity of these revelations, 21 
to 24, 44, 45. By whose and what de- 
vices they have been brought out ef use, 
131. 

Revenge ; see War, 556, 557, 558. 

Rule of faith and manners ; see Scrip- 
ture. 

Rustic, the poor rustic's answer given 
to the proud prelate, 293. He brought a 
philosopher unto the Christian faith, 312. 

S. 

Sabbath, 349, 360. 

Sacraments, of their number, natare, 
&c. how much contention there hath 
been, and that the word sacrament is not 
found in scripture, but borrowed from 
the heathens, 411, 442. Its definition 
will agree to many other things, 412. 
Whether they confer grace, 483, 

Salvation, without the church there is 
no salvation, 273. 

Samaria, the woman of Sartutria, 460. 

Sanctijication ; see Justification. 

Saxony, the elector of Snxony, of the 
scandal he gave to the Reformation, by 
being present at the mass, 403. 

Sceptic, SU. 

School, without the school of Christ 
nothing is learned but mere talk, and a 
shadow of knowledge, 21 , 22, 23. Wheth- 
er public schools be nece5?ar>', 309. 

Scriptures of truth, whence they pro- 
ceeded, and what they contain, C7, GS. 
They are a declaration of the fountain, 
and not the fountain itself, ibid. They 
are not to be esteemed the adeqnatn pri- 
mary rule of faith and manner?, but a 
secondary, and subordinate to tho Spirit, 
and why, 67 to 94, 297. Their certainty 
is only known by the Spirit, 67, C8, 273. 
They testify that the Spirit is given to 
the saints for a guide, 67, 61, 62, 67 to 9^ 



586 



A TABLE OF 



Their authority depends not upon the 
church, or council, nor upon their in- 
trinsic virtue, but upon the Spirit; nor is 
it subjected to the corrupt reason of men, 
but to the Spirit, 67, 84. The testimo- 
nies of Calvin, the French churches, the 
synod of Dort, and the divines of Great 
Britain at Westminster concerning this 
thing, 69, 70. The contentions of those 
that seek the certainty of the scriptures 
from something else than the Spirit, ibid. 
Divers opinions of the fathers (so called) 
concerning some books, ibid. Concern- 
ing the taking away, and the corruption 
of some places; the translation, trans- 
cription, and various lections of the He- 
brew character, and of the Greek books, 
the inte.pretation of the Septuagint, con- 
cerning the Hebrew books , and of ad- 
mitting or rejecting some books, 80, 81, 
82. Of the difficulty in their explanation, 
85, 86. Augustine's judgment concern- 
ing the authors of the canonical books, 
and concerning the transcription and in- 
terpretation, 82, 83. The use of them is 
very profitable and comfortable, 71, 85. 
The unlearned and unstable abuse them, 
85. There is no necessity of believing 
the scripture to be a filled up canon, 92. 
Many canonic books, through the in- 
jury of time, lost, ibid. Whether it can 
be proved by scripture that any book is 
canonical, 92, 93. They were some time 
as a sealed book, 309. To understand 
them there is need of the help and reve- 
lation of the Holy Spirit, 21, 22, 23 iNo 
man can make himself a doctor of them, 
but the Holy Spirit, ibid. 

Sect, the Ignatian Sect loveth litera- 
ture, 310. They call those that are sent 
unto India apostles, 324. 

Seed of righteousufss, 367. The seed 
of sin •, see Sin, Redemption. 

Self-denial, 366. 

Semi-pelagians, their axiom, Facienti 
quod in se est Deus non denegat gra- 
tiara, 127. 

Servant, whether it be lawful to say I 
am your humble servant, 524. 

Serve' us, 505. 

Shoe-7naker, he disputes with the pro- 
fessor, 310, .311. 

Silence; see Worship. 

Simon Magus, ^31 

Sin; see Adam, Justification. — It shall 
not have dorainiun over the saints, 73. 
The seed of Sin is transmitted from Adam 
unto all men, but it is imputed to uoue, 
no not to infants, excej)t they actually 
join with it by sinoing, 94, 95, 103 to 106. 



And this seed is often called Death, 108. 
Original sin, of this phrase the scripture 
makes no mention, ibid. By virtue of 
the sacrifice of Christ we have remission 
of sins, 141,203. Forgiveness of sin a- 
mong the Papists, 199. A freedom from 
actual sin is obtained, both when and 
how, and that many have attained unto 
it, 241 to 262. Every sin weakens a man 
in his spiritual condition, but doth not 
destroy him altogether, 243. It is one 
thing not to sin, another thing not to have 
sin, 256, 257. Whatsoever is not done 
through the Power of God is sin, 369. 

Singing of Psalms, 406. 

Socinians; see Natural Light.— their 
rashness is reproved, *1. They think 
reason is the chief rule and guide of faith, 
ibid. 55. Albeit many have abused rea- 
son, yet they do not say, that any ought 
not to use it; and how ill they argue 
against the inward and immediate reve- 
lations of the Holy Spirit, 54 to 57. Yet 
they are forced ultimately to recur un- 
to them, 65 They exalt too much their 
natural power, aud what they think of 
the Saving Light, 177. Their worship 
can easily be stopped, 373. 

Son of God; sea Christ, Knoioledgt, 
Revelation. 

Soul, the soul hath its senses, as well 
as the body, 23. By what it is strength- 
ened and fed, 369, 457 

Spirit, the Holy Spirit ; see Knowledge, 
Communion, Revelation, Scriptures. Un- 
less the Spirit sit upon the Heart of the 
hearer, in vain is the discourse of the 
doctor, 22, 36 The Spirit of God know- 
eth the things of God, 29. Without the 
Spirit none can say that Jesus is the Lord, 
22, 29, 30. He rested upon the seventy 
elders and others, 33. He abideth with 
us for ever, .38, 39. He teacheth and 
bringeth all things to remembrance, and 
leads into all truth, 40, 41, 47, 48, 49, 
67, 68. He differs from the scriptures, 
40, 41 He is God, ibid. He dwelleth 
in the saints, 41 to 47. Without the Spirit 
Christianity is no Christianity, 42, 55, 70. 
Whatsoever is to be desired in the Chris- 
tian faith, is ascribed to him, 43. By this 
Spirit we are turned unto God, and we 
triumph in the midst of persecutions, 43. 
He quickens, kc. 43 An observable tes- 
timony of Calvin concerui-ig the Spirit, 
44, 45. 46, 69. It is the fountain and ori- 
gin of all truth and right reason, 62. It 
gives the belief of the scriptures, which 
may satisfy our consciences, 69. His tes- 
mony is more excellent than all reason^ 



THE CHIEF THINGS. 



587 



69. He is the chief and principal guide, 
79. He reasoneth with and striveth in 
men, 154. Those that are led by the 
Spirit love the Scriptures, 83, 275. He 
is as it were the soul of the church, and 
what is done without hicn is vain and im- 
pious, 310. He is the Spirit of order, 
and not of disorder, 318. Such as the 
Spirit sets apart to the ministry are heard 
of the brethren, 320 It is the earnest of 
our inheritance, 78. 

Spiritual iniquities, 362. Spiritual dis- 
cerning, 493. 

Stephen spake by the Spirit, 43. 

Suffering, how Paul filled up that 
which was behind of the afflictions of 
Christ; how any are made partakers of 
the sufferings of Christ, and conformable 
to his death, 254. 

Superstition, 344, 345. Whence super- 
stitions sprung, 363, 410, 442. 

Supper; see Communion, Bread. It was 
of old administered even to little chil- 
dren and infants, 484. 



Tables, 474. 

Talents, one talent is not at all insuflS- 
cient of itself; the parable of the talents, 
158, 167. Those that improve their tal- 
ents well, are called good and faithful 
servants, 230. He that improved well 
his two talents, was nothing less accept- 
ed than he that improved his five, 243. 

Talk; see Plays. 

Taulerus was instructed by the poor 
laic, 300. He tasted of the love of God, 
351. 

Testimony; see Spirit. 

Theseus, his boat, 326. 

Thomas of Kempis, 351. 

Tithes were assigned to the Levites, 
but not to the ministers of this day, 329. 

Titles, it is not at all lawful for Chris- 
tians to use those titles of honour, ma- 
jesty, &c. 515, 619 to 629. 

Tongue, the knowledge of tongues is 
laudable, 308, 309. 

Tradition, how insufficient it is to de-. 
cide, 56. It is not a sufficient ground for 
faith, 483. 



Translations; see Bible. 

Truth, there is a ditference betwixt 
what one saith of the truth, and that 
which the truth itself, interpreting itself, 
saith, 21. Truth is not hard to be arrived 
at, but is most nigh, 21. 

Turks, among them there may be mem- 
bers of the church, 273, 274. 



Vespers, 351. 

Foiccs, outward voices; see Faith, Mir- 
acles 

W. 

War, that it is not lawful for Christians 
to resist evil, nor wage war, 615, 566 
to 569. 

Washing of feet, 468, 469. 

William Barclay, 501. 

Woman, a woman may preach, 320, 
328. Luther also, 284. 

Word, the Eternal Word is the Son : it 
was in the beginning with God, and was 
God : it is Jesus Christ, by whom God 
created all things, 27, 139. What Augus- 
tine read in the writings of the Platonists 
concerning this Word, 193. 

Works are either of the law, or of the 
gospel, 231 ; see Justification. 

Worship, what the true and acceptable 
worship to God is, and how it is offered, 
and what the superstitious and abomin- 
able is, 343, &c. The true worship was 
soon corrupted and lost, 345. Concern- 
ing the worship done in the time of the 
apostacy, 350, 395. Of what worship is 
here handled, and of the difference of 
the worship of the old and new cove- 
nant, 346, 347, 375, 376, 377. The true 
worship is neither limited to times, 
places, nor persons, and it is explained 
how this is to be understood, 347, 348, 
382, 383, 384, 393, 394, 396, 426, 427. 
Concerning the Lord's day, and the days 
upon which worship is performed, 349, 
350 Of the public and silent worship, 
and its excellency, 351 to 385. Of preach- 
ing, 385 to 392. Of prayer, 392 to 406. 
Of singing of psalms, and music, 406, 408. 
What sort of worship the Quakers are for, 
and what sort their adversaries, 408, 409. 



76 



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